4  J, 

Vgf  PRINCETON,  N.  J. 


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Division 

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tIAREER  &  BROTHERS  RWTORK 


THE 


OXFORD  METHODISTS: 

MEMOIRS  OF  THE 

REV.  MESSRS.  CLAYTON,  INGHAM,  GAMBOLD, 
HERVEY,  AND  BROUGHTON, 

WITH  BIOGRAPHICAL  NOTICES  OF  OTHERS. 
BY  THE 

Rev.  L.  TYERMAN, 

AUTHOR  OF  "THE  LIFE  AND  TIMES  OF  THE  REV.  JOHN  WESLEY,  M.A., 
FOUNDER  OF  THE  METHODISTS." 


NEW  YORK: 
HARPER   &   BROTHERS,  PUBLISHERS, 

FRANKLIN  SQUARE. 

1873- 


PREFACE. 


The  present  book  is  intended  to  serve  as  a  companion  volume 
to  "  The  Life  and  Times  of  Wesley  ;  "  and  to  assist  in  show- 
ing the  wide  and  gracious  results  of  a  revival  of  religion. 

In  compiling  the  work  just  mentioned,  I  was  compelled,  by 
want  of  space,  to  lay  aside  a  large  amount  of  biographical 
material,  some  portions  of  which  are  embodied  in  the  work 
now  submitted  to  the  reader  ;  and  other  portions  of  which 
may  be  published  at  a  future  time. 

Memoirs  of  the  two  Wesleys  and  of  Whitefield  have  been 
designedly  omitted,  on  the  ground,  that,  their  Memoirs,  in 
cxtcnso,  are  already  in  existence.  Still,  those  illustrious  men 
are  often  noticed  in  the  following  pages  ;  and,  I  hope,  the 
facts  concerning  them  will  be  both  interesting  and  instructive. 
Of  the  other  Oxford  Methodists,  no  biographies  have  been 
previously  written,  with  the  exception  of  Hervey ;  and  it  is 
not  censorious  to  say,  that  the  two  principal  ones  of  him, — 
Ryland's  and  Brown's — are  far  from  satisfactory. 

The  information  concerning  some  of  the  Oxford  Brother- 
hood is  meagre.  I  have  used  all  the  diligence  I  could  in 
obtaining  materials  ;  but  brief  notices,  and  scraps,  and  a  few 
letters  are  all  that  I  have  to  give.  Fragmentary,  however, 
though  they  are,  I  trust,  they  will  not  be  regarded  as  useless 
and  irrelevant.  The  biographical  sketches  of  Clayton,  Ingham, 
Gambold,  Hervey,  and  Broughton,  are  more  extended.  It 
would  have  been  a  satisfaction  to  have  left  Westley  Hall  in 


iv 


Preface. 


the  shades  of  oblivion  ;  but,  in  telling  the  story  of  the  Oxford 
Methodists,  it  was  impossible  not  to  notice  him. 

A  marvellous   work  was  accomplished   by  the  Wesley 
brothers  and  by  Whitefield  ;  but  it  is  a  great  mistake,  and 
not  a  just  acknowledgment  of  the  grace  of  God,  to  regard 
the  results  of  the  revival  of  religion  in  the  Oxford  University, 
as  confined  to  Methodism.     Contemporaneous  Reformers, 
raised  up  by  Providence,  are  seldom  all  employed  in  the 
same  kind  of  work.    At  the  beginning  of  the  Christian  era, 
God  "gave  some,  apostles,  and  some,  prophets,  and  some, 
evangelists,  and  some,  pastors,  and  teachers,  for  the  perfecting 
of  the  saints,  for  the  work  of  the  ministry,  for  the  edifying 
of  the  body  of  Christ"  (Ephesians  iv.   II,   12).  Luther, 
Zuinglius,    Melancthon,    CEcolampadius,    Erasmus,  Calvin, 
Knox,  Ridley,  Latimer,  and  Cranmer  were  all  engaged,  at 
the  same  time,  in  the  same  .great  and  glorious  reformation  ; 
but  the  services  they  rendered  were  as  various  as  the  dis- 
positions and  talents  of  the  men  themselves.    So  in  regard  to 
the  movement  in  the  Oxford  University.    Among  the  Oxford 
Methodists,   the  Wesleys  and  Whitefield  will   always  be 
pre-eminent  ;   but  a  great  work  was  also  done   by  their 
associates.  Clayton's  High-Churchism  was  objectionable  ;  but 
it  is  not  unreasonable  to  indulge  the  hope,  that,  his  earnest 
piety  exercised  a  useful  influence  upon  the  clergy  among 
whom  he  lived,  and  especially  upon  the  young  gentlemen 
who  were   favoured   with  the   instructions   of  his  school. 
Ingham,  as  an  evangelist,  was  exceedingly  successful  among 
the  masses  in  the  North.    The  Moravian  Church  owes  a  debt 
of  incalculable    gratitude   to   Gambold,  for  checking  and 
correcting  its  early  religious  follies.    Broughton  was  efficiently 
employed  in  promoting  the  translation  of  the  Bible,  in  the 
work  of  Home  and  Foreign   Missions,  in  the  distribution 


Preface. 


v 


of  religious  tracts,  and  in  the  education  of  the  children  of 
the  poor,  at  a  period  when  the  present  principal  societies 
for  such  objects  did  not  exist.  Hutchins,  though  retaining, 
at  least,  a  few  of  his  High-Church  doctrines,  was  a  spiritually- 
minded,  earnest  Christian  ;  and,  in  the  important  office  which, 
for  so  many  years,  he  held  in  Lincoln  College,  could  hardly 
fail  in  moulding  the  minds  and  hearts  of  some  of  the  young 
students  there.  And  Hervey  was  one  of  the  first  clergymen 
of  the  Church  of  England,  in  the  last  century,  who  turned 
the  attention  of  the  upper  classes  of  society  to  religious 
matters.  These  were  not  trifling  services.  Do  they  not 
deserve  to  be  recorded  ? 

The  Oxford  revival  of  religion  was  pregnant  with  the  most 
momentous  issues.  And  so  are  most  revivals.  How  often 
in  the  history  of  Methodism,  though  on  a  smaller  scale,  have 
its  revivals  of  the  work  of  God  resulted  in  consequences  bear- 
ing some  analogy  to  those  of  the  Oxford  movement  of  a 
hundred  and  forty  years  ago  ?  Who  will  not  pray,  that  such 
"Divine  visitations"  may  be  continued  and  multiplied,  not 
only  in  Methodism,  but,  in  all  the  Churches  of  the  Great 
Redeemer  ? 

The  Oxford  Methodists,  up  to  the  time  of  their  general 
dispersion  from  that  seat  of  learning,  were  all  (excepting, 
perhaps,  Whitefield)  Church  of  England  Ritualists.  Their 
moral  conduct  was  most  exemplary.  They  were  studious, 
devout,  self-denying,  charitable.  Their  study  of  the  Bible 
gained  them  the  nicknames  of  "  Bible-bigots,"  and  "  Bible- 
moths."  Every  morning  and  every  evening,  they  spent  an 
hour  in  private  prayer  ;  and,  throughout  the  day,  habituated 
themselves  to  the  use  of  ejaculations,  for  humility,  faith, 
hope,  and  love.  They  communicated  at  Christ  Church  once 
a  week,  and   persuaded  all  they  could   to   attend  public 


VI 


Preface. 


prayers,  sermons,  and  sacraments.  They  were  constant 
visitors  of  the  inmates  of  the  parish  workhouse,  and  of  the 
prisoners  in  the  Castle  ;  and  it  was  the  practice  of  all  of 
them  to  dispense  in  charity  ail  they  had,  after  providing 
for  their  own  necessities.  They  also  observed  the  dis- 
cipline of  the  Church  of  England  to  the  minutest  points  ; 
and  were  scrupulously  strict  in  practising  the  rubrics 
and  canons.  Every  Wednesday  and  Friday,  they  fasted, 
tasting  no  food  whatever,  till  three  o'clock  in  the  afternoon. 
Though,  perhaps,  they  never  held  the  doctrine  of  the  human 
nature  of  the  Divine  Redeemer  being  present  in  the  elements 
of  the  holy  sacrament,  they  held  something  approaching  this, 
and  spoke  of  "  an  outward  sacrifice  offered  therein."  They 
more  than  approved  of  the  mixture  of  water  with  the  sacra- 
mental wine  ;  and  religiously  observed  saint  days,  holidays, 
and  Saturdays,  They  maintained  the  doctrine  of  apostolical 
succession,  and  believed  no  one  had  authority  to  administer 
the  sacraments  who  was  not  episcopally  ordained.  Even  in 
Georgia,  Wesley  excluded  Dissenters  from  the  holy  commu- 
nion, on  the  ground,  that  they  had  not  been  properly  baptized, 
and  would  himself  baptize  only  by  immersion,  unless  the  child, 
or  person,  was  in  a  weak  state  of  health.  He  also  enforced 
confession,  penance,  and  mortification ;  and,  as  far  as  possible, 
carried  into  execution  the  Apostolic  Constitutions.  In  short, 
with  the  exception  of  sacerdotal  millinery,  the  burning  of 
incense,  the  worship  of  the  Virgin,  prayers  for  the  dead, 
and  two  or  three  other  kindred  superstitions,  the  Oxford 
Methodists  were  the  predecessors  of  the  present  ritualistic 
party  in  the  Church  of  England. 

The  Oxford  Methodists,  however,  had  no  desire  to  aggran- 
dize themselves.  They  had  not  the  slightest  wish  to  be 
considered   superior  to  their   fellow  mortals.     They  were 


Preface. 


vii 


sincere,  and  earnest  inquirers  after  truth,  and,  in  the  study 
of  the  Holy  Bible,  in  prayer  to  God,  and  in  other  devotional 
exercises,  were  an  example  worthy  of  imitation.  God  rarely 
leaves  such  inquirers  in  the  dark.  Wesley,  and  most  of 
his  Oxford  friends  were  brought  to  a  knowledge  of  "the 
truth  as  it  is  in  Jesus ;"  and,  being  so,  their  faith,  their 
energy,  their  prayers,  their  toils,  and  their"  cheerfully  endured 
sufferings  resulted  in  one  of  the  most  glorious  revivals  of 
the  work  of  God,  recorded  in  the  history  of  the  Christian 
Church. 

May  we  not  indulge  the  hope,  that,  what  God  did  for 
the  Oxford  Methodists,  He  will  do  for  those  at  the  present 
day,  who,  in  most  respects,  resemble  them  ?  Ought  we 
not  to  pray  for  this  ?  Indeed,  has  it  not,  to  some  extent, 
been  realized  ?  Though  the  leaders  of  the  Oxford  Tractarian 
movement  have  unquestionably  served  the  interests  of  the 
Church  of  Rome,  far  more  than  the  interests  of  the  Church 
which  nurtured  them  ;  yet,  is  it  not  a  fact,  that  some  of  the 
hard-working  evangelical  clergy  of  the  Church  of  England, 
now  so  successfully  employed  in  the  spread  of  truth,  began 
their  Christian  life  as  the  Oxford  Methodists  began  theirs  ? 
And  is  it  wrong  to  prayerfully  cherish  the  expectation,  that, 
in  mercy  to  mankind,  others  will  be  brought  to  the  same 
convictions  ?  The  Church,  the  Nation,  and  the  World  need 
their  energy,  earnestness,  diligence,  self-denial,  and  devotion. 
Let  them  lay  aside  their  popish  follies  and  proud  pretensions 
and  embrace  the  truth  of  Christ  in  its  simplicity  and  its 
purity,  and,  at  least,  some  of  them  may,  under  God,  accom- 
plish a  work  as  great  and  as  blessed  as  was  accomplished 
by  Wesley  and  his  "  Holy  Club." 

I  have  nothing  more  to  add,  except  to  express  my  obliga- 
tions to  the  descendants  of  the  Oxford  Methodists,  for  their 


via 


Preface. 


courteous  kindness  in  responding  to  my  requests  for  informa- 
tion ;  and  to  other  clergymen  and  gentlemen  with  whom  I 
have  been  in  correspondence. 

The  book  is  not  a  series  of  written  portraits.  I  make 
no  pretensions  to  artistic  skill.  I  have  simply  done  my 
best  in  collecting  facts,  from  every  source  within  my  reach  ; 
and  have  narrated  them  as  truly  and  as  lucidly  as  I  could. 

L.  TYERMAN. 

Stanhope  House,  Clapham  Park, 
April  2?idy  1873. 


THE 


OXFORD  METHODISTS. 


THE  FIRST  OF  THE  OXFORD  METHODISTS. 

Robert  Kirkham. 

WESLEY  writes: — "In  November,  1729,  four  young 
gentlemen  of  Oxford, — Mr.  John  Wesley,  Fellow  of 
Lincoln  College ;  Mr.  Charles  Wesley,  Student  of  Christ 
Church ;  Mr.  Morgan,  Commoner  of  Christ  Church ;  and  Mr. 
Kirkham,  of  Merton  College, — began  to  spend  some  evenings 
in  a  week  together  in  reading,  chiefly,  the  Greek  Testament."1 
These  were  the  first  Oxford  Methodists  ;  and,  though  there 
is  little  to  be  said  of  Morgan,  and  still  less  of  Kirkham,  they 
must  not  be  passed  in  silence,  Methodism  may  be  traced  to 
their  associating  with  the  two  WTesleys,  to  read  the  Greek 
Testament,  in  1729. 

Robert  Kirkham  was  the  son  of  the  Rev.  Lionel  Kirkham, 
a  clergyman  resident  at  Stanton,  in  Gloucestershire.  The 
family  consisted  of  Robert  and  at  least  two  sisters,  Sarah 
and  Betty. 

Sarah  was  the  intimate  friend  of  Mary  Granville,  afterwards 
Mrs.  Delany,  a  woman  of  great  accomplishments,  who  moved 
in  the  highest  society  and,  for  more  than  fifty  years,  was 
honoured  with  the  friendship  and  confidence  of  King  George 
III.  and  his  Queen  Charlotte.  Sarah  Kirkham  was  born  in 
1699;  and,  in  1725,  was  married  to  the  Rev.  John  Capon,  or, 
as  the  name  is  sometimes  spelt,  Chapone.  She  was  a  woman 
of  great  intellect  and  of  an  intensely  warm  and  generous 
nature.    "  Sally,"  wrote  Mary  Granville,  in  1737,  then  Mrs. 


Wesley's  Works,  vol.  viii.,  p.  334. 


B 


2 


The  First  of  the  Oxford  Methodists. 


1729  Pendarves,  "would  shine  in  an  assembly  composed  of  Tullys, 
Homers,  and  Miltons :  at  Gloucester,  she  is  like  a  diamond 
set  in  jet, — their  dulness  makes  her  brightness  brighter."1 
Mrs.  Chapone  died  in  1764. 

Her  sister  Betsy  was  probably  the  first  of  Wesley's  sweet- 
hearts. As  early  as  February  2,  1726,  Robert  Kirkham, 
writing,  from  home,  to  his  "Dear  Jacke,"  at  "Lincoln  College, 
Oxford,  by  the  Worcester  carrier,"  says, — 

"Your  most  deserving,  queer  character,  your  personal  accomplish- 
ments, your  noble  endowments  of  mind,  your  little  and  handsome  person, 
and  your  most  obliging  and  desirable  conversation, — have  often  been  the 
pleasing  subject  of  our  discourse.  Often  have  you  been  in  the  thoughts 
of  M.  B."  [Miss  Betsy  ?]  "  which  I  have  cuViously  observed,  when  with  her 
alone,  by  her  inward  smiles  and  sighs,  and  by  her  abrupt  expressions 
concerning  you  Shall  this  suffice  ?  I  caught  her  this  morning  in  an 
humble  and  devout  posture  on  her  knees.  I  must  conclude ;  and  subscribe 
myself  your  most  affectionate  friend,  and  brother  I  wish  I  might  write, 

"Robert  Kirkham." 

Twelve  months  after  this,  Wesley's  sister  Martha  wrote  to 
him  as  follows  : — 

"When  I  knew  that  you  were  just  returned  from  Worcestershire,  where, 
I  suppose,  you  saw  your  Varenese"  [the  pet  name  of  Betsy  Kirkham],  "  I 
then  ceased  to  wonder  at  your  silence  ;  for  the  sight  of  such  a  woman 
might  well  make  you  forget  me.  I  really  have  myself  a  vast  respect  for 
her,  as  I  must  necessarily  have  for  one  that  is  so  dear  to  you." 

For  more  than  three  years  subsequent  to  this,  Wesley  kept 
up  a  correspondence  with  Kirkham's  sister,  and  spoke  of  her 
in  the  tenderest  terms.  In  173 1,  their  friendship  was  inter- 
rupted. Why  ?  Did  the  young  lady's  father  interfere  ?  Or 
did  she  herself  prefer  another  ?  These  are  questions  which  it 
is  almost  impossible  to  answer;  but  it  is  a  significant  fact  that, 
though  the  Kirkham  family  seems  to  have  consisted  of  only 
one  son  and  two  daughters,  one  of  those  daughters  died  about 
twelve  months  afterwards  ;  she,  at  the  time  of  her  death,  bear- 
ing the  name  of  Mrs.  Wilson.  Hence  the  following  extract 
from  a  letter,  written  by  Mrs.  Pendarves,  and  dated  "  Killala, 
June  28th,  1732." 

"  Poor  Mrs.  Wilson !  I  am  sorry  for  the  shock  her  death  must  have 


1  Autobiography  of  Mrs.  Delany,  vol.  i.,  p.  586. 


The  First  of  the  Oxford  Methodists. 


3 


given  Sally"  [Mrs.  Chapone]  "whose  tenderness  must  sometimes  take  1729 
place  of  her  wisdom  ;  but  I  hope  when  she  considers  the  great  advantage  to 
her  sister,  in  all  probability,  will  receive  by  the  exchange  she  has  1735 
lately  made,  that  she  will  be  reconciled  to  the  loss  of  a  sister  that 
has  given  her  more  woe  than  happiness.    Pray,  has  Mrs.  Wilson  left  any 
children  ?" 

Was  Mrs.  Wilson  the  quondam  Betsy  Kirkham  ?  It  is 
probable  she  was ;  for,  though  Mrs.  Pendarves  and  Mrs. 
Chapone  continued  to  be  the  warmest  friends  for  thirty-two 
years  after  this,  there  is  not,  in  the  voluminous  correspondence 
of  the  former,  the  least  allusion  to  Betsy. 

Perhaps  these  notices  of  Robert  Kirkham's  sisters  are 
hardly  relevant ;  but  it  must  be  borne  in  mind  that  Kirkham 
was  one  of  Wesley's  warmest  friends,  and  that  he  wished  to 
have  Wesley  for  a  brother. 

As  already  intimated,  of  Robert  Kirkham  himself  next  to 
nothing  has  been  published.  In  a  letter  to  his  mother,  dated 
February  28,  1730,  three  months  after  the  first  Methodist 
meeting  in  Oxford,  Wesley  wrote  : — 

"  I  have  another  piece  of  news  to  acquaint  you  with,  which,  as  it  is 
more  strange,  will,  I  hope,  be  equally  agreeable.  A  little  while  ago,  Bob 
Kirkham  took  a  fancy  into  his  head,  that  he  would  lose  no  more  time  and 
waste  no  more  money;  in  pursuance  of  which,  he  first  resolved  to  breakfast 
no  longer  on  tea;  next,  to  drink  no  more  ale  in  an  evening,  or,  however, 
but  to  quench  his  thirst ;  then  to  read  Greek  or  Latin  from  prayers  in  the 
morning  till  noon,  and  from  dinner  till  five  at  night.  And  how  much  may 
one  imagine  he  executed  of  these  resolutions  ?  Why,  he  has  left  off  tea, 
struck  off  his  drinking  acquaintances  to  a  man,  given  the  hours  above 
specified  to  the  Greek  Testament  and  Hugo  Grotius,  and  spent  the 
evenings  either  by  himself  or  with  my  brother  and  me." 

This  was  a  brave  act.  For  a  frank,  frivolous,  jovial  young 
fellow  like  Robert  Kirkam,  who,  in  a  letter  to  Wesley,  four 
years  before,  had  told  his  friend  of  his  revelling  over  a  djsh 
of  calves'  head  and  bacon,  and  a  newly-tapped  barrel  of 
excellent  cider,  now  to  resolve  to  live  a  life  like  that  which 
Wesley  mentions,  and  to  have  firmness  enough  to  fulfil  his 
resolution,  was  no  ordinary  fact,  and  indicated  a  great  change 
in  the  light-hearted  young  collegian.  Was  not  this  the  very 
commencement  of  the  Methodist  organization  ? 

In  173 1,  Kirkham  took  his  leave  of  the  Oxford  brother- 


4 


The  First  of  the  Oxford  Methodists. 


1729  hood,  to  become  his  uncle's  curate.  Where  did  he  live  after 
tms-?  How  did  he  live?  When  did  he  die?  These  are 
questions  which  we  cannot  answer.  We  have  tried  to  obtain 
information  concerning  his  subsequent  career,  but  have  failed. 


William  Morgan. 

WILLIAM  MORGAN  was  not  only  one  of  the  first 
Oxford  Methodists,  but  the^  first  of  them  to  enter 
heaven.  The  Wesleys  and  Kirkham  were  the  sons  of  English 
clergymen.  Morgan  was  the  son  of  an  Irish  gentleman, 
resident  in  Dublin.  As  already  stated,  he  was  a  Commoner 
of  Christ  Church ;  and  Samuel  Wesley,  junior,  who  was  well 
acquainted  with  him,  speaks  of  him  in  the  highest  terms. 
From  his  childhood,  he  had  been  devout  and  diligent ;  he 
revered  and  loved  his  father ;  was  a  warm-hearted,  faithful 
friend  ;  a  welcome  visitor  of  orphans,  widows,  and  prisoners  ; 
neither  a  formalist  nor  an  enthusiast;  but  a  man  whose  life 
was  a  beautiful  gospel  sermon,  in  a  practical,  embodied  form. 
A  short  extract  from  Samuel  Wesley's  poem,  on  Mr. 
Morgan's  death,  will  not  be  out  of  place. 

"  Wise  in  his  prime,  he  waited  not  till  noon, 
Convinced  that  mortals  '  never  lived  too  soon.' 
As  if  foreboding  then  his  little  stay, 
He  made  his  morning  bear  the  heat  of  day. 
Fixed,  while  unfading  glory  he  pursues, 
No  ill  to  hazard,  and  no  good  to  lose  ; 
No  fair  occasion  glides  unheeded  by;  "i 
Snatching  the  golden  moments  as  they  fly,  r 
He,  by  fleeting  hours,  ensures  eternity.  J 
Friendship's  warm  beams  his  artless  breast  inspire, 
And  tenderest  reverence  to  a  much-loved  sire. 
He  dared,  for  heaven,  this  flattering  world  forego  ; 
»  Ardent  to  teach,  as  diligent  to  know ; 

Unwarped  by  sensual  ends,  or  vulgar  aims, 
By  idle  riches,  or  by  idler  names ; 
Fearful  of  sin  in  every  close  disguise  ; 
Unmoved  by  threatening  or  by  glozing  lies ; 
Gladdening  the  poor  where'er  his  steps  he  turned, 
Where  pined  the  orphan,  or  the  widow  mourned  j 
Where  prisoners  sighed  beneath  guilt's  horrid  stain, 
The  worst  confinement  and  the  heaviest  chain ; 


The  First  of  the  Oxford  Methodists. 


5 


Where  death's  sad  shade  the  uninstructed  sight  T729 

VeiPd  with  thick  darkness  in  the  land  of  light.  to 

Nor  yet  the  priestly  function  he  invades :  1 735 

'Tis  not  his  sermon,  but  his  life,  persuades. 

Humble  and  teachable,  to  church  he  flies, 

Prepared  to  practise,  not  to  criticise. 

Then  only  angry,  when  a  wretch  conveys 

The  Deist's  poison  in  the  Gospel  phrase. 

To  means  of  grace  the  last  respect  he  showed, 

Nor  sought  new  paths,  as  wiser  than  his  God ; 

Their  sacred  strength  preserved  him  from  extremes 

Of  empty  outside,  or  enthusiast  dreams ; 

Whims  of  Molinos,  lost  in  rapture's  mist, 

Or  Quaker,  late-reforming  Quietist."  1 

It  was  in  November,  1729,  that  the  first  four  of  the  Oxford 
Methodists  began  their  sacred  meetings.  Two  months  later, 
William  Morgan  wrote  to  Wesley  the  following,  which 
contains  a  reference  to  the  interest  that  the  Methodists 
already  took  in  prisoners,  and  which,  being  one  of  the  very 
few  of  Morgan's  letters  still  existing,  may  not  be  unaccept- 
able. 

"February  5,  1730. 

"Dear  Sir, — About  seven  last  night  I  reached  Oxford,  and,  after 
having  long  rested  my  wearied  limbs,  went  this  morning  to  Bo-Cro,  who 
have  exceeded  our  best  wishes.  I  have  just  finished  my  rounds,  and 
perceive  it  was  not  for  nothing  that  I  came  hither  before  you.  Stewart's 
papers  will  not  be  in  London  till  Monday.  He  desires  you  to  get  the  rule 
of  court  for  him,  and  let  him  have  it  as  soon  as  possible.  Coster  begs  you 
would  call  at  Mrs.  Hannah  Ebbins',  upholsterer,  in  Shad  well  Street,  near 
Tower  Hill,  at  the  sign  of  the  Flag,  and  let  her  know  his  present  con- 
dition. She  is  very  rich,  he  says,  and  has  often  told  him  she  would  at  any 
time  do  him  whatever  service  she  could. 

"  Fisher  desires  you  to  look  into  the  Gazette,  and  see  whether  the  estate 
of  John  Davies,  of  Goldington  and  Ravensden,2  is  to  be  sold. 

"  You  would  do  well  to  buy  a  few  cheap  spelling-books  if  you  can  meet 
with  any,  for  they  are  wanted  much  at  the  Castle. 

"  Comb's  goods  were  seized  last  week,  and  'tis  thought  he  is  gone  to 
London.  If  he  should  call  on  you  for  what  you  owe  him,  put  him'  in 
mind  of  paying  you,  for  me,  the  twelve  shillings  he  owes  me.  I  forgot  to 
tell  you  that  I  neglected  to  call  at  Mrs.  Baxter's  landlord's.  I  wish  you 
would  bring  my  picture  of  Queen  Elizabeth  to  Oxford,  as  carefully  as  you 
can  ;  it  is  in  a  large  book  in  your  sister's  closet.  There  is  a  plan  of  mine 
in  the  box  with  your  linen,  which  I  likewise  desire  you  would  bring  with 


Poems  on  Several  Occasions,"  by  Samuel  Wesley,  A.M.,  1736,  p.  107. 
2  Two  villages  in  Bedfordshire. 


6 


The  First  of  the  Oxford  Methodists. 


i?-9      y°u-    PraY  give  my  love  to  Charles,  best  respects  to  your  brother  and 

to       sister,  and  service  to  Mrs.  Berry  1  and  Miss  Nancy. 
1 735        u  I  am,  dear  sir, 

"  Your  sincere  friend,  and  affectionate  humble  servant, 

"William  Morgan. 
"  Pray  don't  forget  to  inquire  for  my  pocket-book." 

This  curious  letter  of  small  commissions  is  not  devoid  of 
interest,  inasmuch  as  it  plainly  shows, — I.  The  close  intimacy 
between  Morgan  and  the  Wesley  "brothers.  2.  Morgan's 
keenness  in  looking  after  his  pecuniary  rights.  And  3.  That 
some,  at  least,  of  the  Oxford  Methodists  were  not,  as  yet,  so 
intensely  religious  as  they  soon  afterwards  became. 

It  was  not  long  before  the  young  collegians  evinced  more 
earnestness.    Wesley  writes  : — 

"In  the  summer  of  1730,  Mr.  Morgan  told  me  he  had  called  at  the 
gaol,  to  see  a  man  who  was  condemned  for  killing  his  wife  ;  and  that, 
from  the  talk  he  had  with  one  of  the  debtors,  he  verily  believed  it  would 
do  much  good,  if  any  one  would  be  at  the  pains  of  now  and  then  speaking 
with  them.  This  he  so  frequently  repeated,  that,  on  the  24th  of  August, 
1 730,  my  brother  and  I  walked  with  him  to  the  Castle.  We  were  so  well 
satisfied  with  our  conversation  there,  that  we  agreed  to  go  thither  once  or 
twice  a  week  ;  which  we  had  not  done  long,  before  he  desired  me  to  go 
with  him  to  see  a  poor  woman  in  the  town,  who  was  sick.  In  this 
employment,  too,  when  we  came  to  reflect  upon  it,  we  believed  it  would 
be  worth  while  to  spend  an  hour  or  two  in  a  week ;  provided  the  minister 
of  the  parish,  in  which  any  such  person  was,  were  not  against  it.  But 
that  we  might  not  depend  wholly  on  our  own  judgments,  I  wrote  an 
account  to  my  father  of  our  whole  design  ;  withal  begging  that  he,  who 
had  lived  seventy  years  in  the  world,  and  seen  as  much  of  it  as  most 
private  men  have  ever  done,  would  advise  us  whether  we  had  yet  gone 
too  far,  and  whether  we  should  now  stand  still,  or  go  forward." 

Wesley's  father  highly  approved  of  the  project  of  the 
young  Methodists,  and  wrote, — 

"  You  have  reason  to  bless  God,  as  I  do,  that  you  have  so  fast  a  friend 
as  Mr.  Morgan,  who,  I  see,  in  the  most  difficult  service,  is  ready  to  break 
the  ice  for  you.  You  do  not  know  of  how  much  good  that  poor  wretch, 
who  killed  his  wife,  has  been  the  providential  occasion.  I  think  I  must 
adopt  Mr.  Morgan  to  be  my  son,  together  with  you  and  your  brother 
Charles  ;  and,  when  I  have  such  a  ternion  to  prosecute  that  war,  wherein 
I  am  now  miles  emeritus,  I  shall  not  be  ashamed  when  they  speak  with 
their  enemies  in  the  gate." 


Probably  the  mother  of  the  wife  of  Wesley's  brother  Samuel. 


The  First  of  the  Oxford  Methodists. 


7 


The  venerable  Rector  of  Epworth  then  proceeds  to  advise  J729 
them  to  consult  with  the  chaplain  of  the  prisoners,  and  to 
obtain  the  direction  and  approbation  of  the  bishop. 

This  was  done.    Wesley  writes : — 

u  In  pursuance  of  these  directions,  I  immediately  went  to  Mr.  Gerard, 
the  Bishop  of  Oxford's  chaplain,  who  was  likewise  the  person  that  took 
care  of  the  prisoners  when  any  were  condemned  to  die  (at  other  times 
they  were  left  to  their  own  care).  I  proposed  to  him  our  design  of  serving 
them  as  far  as  we  could,  and  my  own  intention  to  preach  there  once 
a  month,  if  the  bishop  approved  of  it.  He  much  commended  our  design, 
and  said  he  would  answer  for  the  bishop's  approbation,  to  whom  he 
would  take  the  first  opportunity  of  mentioning  it.  It  was  not  long  before 
he  informed  me  that  he  had  done  so,  and  that  his  lordship  not  only  gave 
his  permission,  but  was  greatly  pleased  with  the  undertaking,  and  hoped  it 
would  have  the  desired  success."1 

Methodism,  in  its  beneficence,  was  now  fairly  started.  Its 
first  object  was  a  condemned  felon ;  its  first  visitor,  William 
Morgan  ;  its  first  approver,  Wesley's  father ;  and  its  next  the 
Bishop  of  Oxford,  with  his  chaplain,  Mr.  Gerard. 

The  small  band  of  godly  collegians  soon  became  the  butt 
of  ridicule.  Robert  Kirkham  especially  was  stigmatized  as  a 
member  of  The  Holy  Club;  and  his  college  (Merton)  became 
immensely  merry  at  the  expense  of  him  and  his  companions. 
On  December  1st,  1730,  Wesley's  father  addressed  to  them  a 
letter  to  inspire  them  with  confidence  and  hope  : — 

"  Upon  this  encouragement,"  writes  Wesley,  "we  still  continued  to  meet 
together  as  usual ;  and  to  confirm  one  another,  as  well  as  we  could,  in 
our  resolutions  to  communicate  as  often  as  we  had  opportunity  (which 
is  here  once  a  week)  ;  and  to  do  what  service  we  could  to  our  acquaint- 
ance, the  prisoners,  and  two  or  three  poor  families  in  the  town." 

To  the  reading  of  the  Greek  Testament,  and  the  visiting 
of  prisoners  and  the  poor,  we  here  have  weekly  communion 
added  to  the  programme  of  Oxford  Methodism.  What  was 
the  result  ? 

Wesley  continues  : — 

"  The  outcry  daily  increasing,  that  we  might  show  what  ground  there 
was  for  it,  we  proposed  to  our  friends  or  opponents,  as  we  had  oppor- 
tunity, these  or  the  like  questions  : — 


1  Wesley's  Works,  vol.  i.,  p.  8. 


s 


The  First  of  the  Oxford  Methodists. 


1729        "I-  Whether  it  does  not  concern  all  men  of  all  conditions  to  imitate 
to      Him,  as  much  as  they  can,  'Who  went  about  doing  good'  ? 
1 735        "Whether  all  Christians  are  not  concerned  in  that  command,  '  While 
we  have  time,  let  us  do  good  unto  all  men'  ? 

*  Whether  we  shall  not  be  more  happy  hereafter,  the  more  good  we  do 
now  ? 

"  Whether  we  can  be  happy  at  all  hereafter,  unless  we  have,  according 
to  our  power,  '  fed  the  hungry,  clothed  the  naked,  visited  those  that  are 
sick,  and  in  prison  and  made  all  these  actions  subservient  to  a  higher 
purpose,  even  the  saving  of  souls  from  death  ? 

"  Whether  it  be  not  our  bounden  duty  "always  to  remember,  that  He 
did  more  for  us  than  we  can  do  for  Him,  who  assures  us,  *  Inasmuch  as  ye 
have  done  it  unto  one  of  the  least  of  these  my  brethren,  ye  have  done  it 
unto  Me'? 

"II.  Whether,  upon  these  considerations,  we  may  not  try  to  do  good 
to  our  acquaintance  ?  Particularly,  whether  we  may  not  try  to  convince 
them  of  the  necessity  of  being  Christians? 

"  Whether  of  the  consequent  necessity  of  being  scholars  ? 

"  Whether  of  the  necessity  of  method  and  industry,  in  order  to  either 
learning  or  virtue  ? 

"  Whether  we  may  not  try  to  persuade  them  to  confirm  and  increase 
their  industry,  by  communicating  as  often  as  they  can  ? 

"  Whether  we  may  not  mention  to  them  the  authors  whom  we  conceive 
to  have  wrote  the  best  on  those  subjects  ? 

"  Whether  we  may  not  assist  them,  as  we  are  able,  from  time  to  time, 
to  form  resolutions  upon  what  they  read  in  those  authors,  and  to  execute 
them  with  steadiness  and  perseverance  ? 

"III.  Whether,  upon  the  considerations  above-mentioned,  we  may  not 
try  to  do  good  to  those  that  are  hungry,  naked,  or  sick?  In  particular, 
whether,  if  we  know  any  necessitous  family,  we  may  not  give  them  a 
little  food,  clothes,  or  physic,  as  they  want  ? 

"  Whether  we  may  not  give  them,  if  they  can  read,  a  Bible,  Common 
Prayer  Book,  or  ' Whole  Duty  of  Man '  ? 

"Whether,  we  may  not,  now  and  then,  inquire  how  they  have  used 
them,  explain  what  they  do  not  understand,  and  enforce  what  they  do  ? 

"  Whether  we  may  not  enforce  upon  them,  more  especially,  the  neces- 
sity of  private  prayer,  and  of  frequenting  the  church  and  sacrament  ? 

"  Whether  we  may  not  contribute,  what  little  we  are  able,  toward 
having  their  children  clothed  and  taught  to  read  ? 

"  Whether  we  may  not  take  care  that  they  be  taught  their  catechism, 
and  short  prayers  for  morning  and  evening? 

"  IV.  Lastly :  whether,  upon  the  considerations,  above-mentioned,  we 
may  not  try  to  do  good  to  those  that  are  in  prison?  In  particular, 
whether  we  may  not  release  such  well-disposed  persons  as  remain  in 
prison  for  small  sums  ? 

"Whether  we  may  not  lend  smaller  sums  to  those  that  are  of  any 
trade,  that  they  may  procure  themselves  tools  and  materials  to  work 
with  ? 


The  First  of  the  Oxford  Methodists, 


9 


"Whether  we  may  not  give  to  them  who  appear  to  want  it  most,  a  little  x  725 
money,  or  clothes,  or  physic  ?  to 

"Whether  we  may  not  supply  as  many  as  are  serious  enough  to  read,  1735 
with  a  Bible  and  a  Whole  Duty  of  Man  ? 

u  Whether  we  may  not,  as  we  have  opportunity,  explain  and  enforce 
these  upon  them,  especially  with  respect  to  public  and  private  prayer,  and 
the  blessed  sacrament?"1 

Such,  at  the  end  of  1730,  was  the  plan  of  benevolent  action 
drawn  up  by  the  Oxford  Methodists.  Who  can  find  fault 
with  it?  Wesley  tells  us,  that  they  met  with  none  who 
answered  these  questions  in  the  negative,  and  that  several 
helped  them  with  quarterly  subscriptions.2 

Thus  encouraged,  the  two  Wesleys,  Kirkham,  and  Morgan, 
cheerily  pursued  their  way,  "in  spite  of  the  ridicule  which 
increased  fast  upon  them  during  the  winter."  The  men  of 
wit,  in  Christ  Church,  called  them  Sacramentarians.  Their 
allies,  at  Merton,  styled  them  The  Holy  Club.  Others  stig- 
matized them  as  The  Godly  Club  ;  and  others  the  Enthu- 
siasts, or  the  Reforming  Club ;  but  ridicule,  though  far  from 
pleasant,  failed  to  check  them  in  their  laborious  career. 

In  the  summer  of  173 1,  Mr.  Morgan  was  disabled,  by  an 
attack  of  sickness,  and  retired  to  Holt ;  but  under  the  date  of 
June  nth,  Wesley  writes  : — 

"  The  poor  at  the  Castle,  however,  have  still  the  Gospel  preached  to 
them,  and  some  of  their  temporal  wants  supplied,  our  little  fund  rather 
increasing  than  diminishing.  Nor  have  we  yet  been  forced  to  discharge 
any  of  the  children  which  Mr.  Morgan  left  to  our  care  :  though  I  wish 
they  too  do  not  find  the  want  of  him ;  I  am  sure  some  of  their  parents 
will."3 

Mr.  Morgan's  affliction  excited  great  interest  in  the  Wesley 
family.  Matthew  Wesley,  an  eminent  physician  in  London, 
was  on  a  visit  to  his  brother  Samuel,  the  Rector  of  Epworth, 
and  from  thence  went  to  Scarborough.  In  a  letter  to  her  son 
John,  dated,  "Epworth,  July  12,  173 1,"  Susannah  Wesley 
wrote  : — 

"  Before  your  uncle  went  to  Scarborough,  I  informed  him  of  what  I 
knew  of  Mr.  Morgan's  case.  When  he  came  back,  he  told  me  he  had  tried 
the  spa  at  Scarborough,  and  could  assure  me  that  it  far  exceeded  all  the 


Wesley's  Works,  vol.  i.,  p.  9.         2  Ibid.  p.  lu. 
3  Ibid.  vol.  xii.,  p.  6. 


IO 


The  First  of  the  Oxford  Methodists. 


1 729  other  spas  in  Europe,  for  he  had  been  at  them  all,  both  in  Germany  and 
t0  elsewhere;  that,  at  Scarborough,  there  were  two  springs,  as  he  was 
informed,  close  together,  which  flowed  into  one  basin,  the  one  a  chaly- 
beate, the  other  a  purgative  water;  and  he  did  not  believe  there  was  the 
like  in  any  other  part  of  the  world.  He  said,  '  If  that  gentleman,  you  told 
me  of,  could  by  any  means  be  got  thither,  though  his  age  is  the  most 
dangerous  time  in  life  for  his  distemper,  yet  I  am  of  opinion  those  waters 
would  cure  him.'  I  thought  good  to  tell  you  this,  that  you  might,  if  you 
please,  inform  Mr.  Morgan  of  it." 

Poor  Morgan's  work  was  ended. 

"  For  more  than  twelve  months,"  writes  Mr.  Moore,  "he  was  so  greatly 
reduced,  that  he  became  a  burden  to  himself,  and  totally  useless  to  others. 
In  this  stage  of  his  disease,  his  understanding  sometimes  appeared  de- 
ranged ;  he  became  more  changeable  in  his  temper  than  usual,  and  incon- 
sistent in  his  conversation.  But  this  was  purely  the  effect  of  his  disease ; 
not  the  least  symptom  of  the  kind  having  ever  appeared  till  long  after 
his  health  had  declined." 

In  the  month  of  March,  1732,  his  father  informed  him  that 
he  should  no  longer  be  limited  to  a  fixed  allowance,  but 
should  have  all  the  money  that  was  necessary  for  his  state  of 
health ;  at  the  same  time,  however,  strongly  insisting  that  no 
part  of  his  remittances  should  be  spent  in  charity ;  and 
adding, — 

"  You  cannot  conceive  what  a  noise  that  ridiculous  society  in  which  you 
are  engaged  has  made  here.  Besides  the  particulars  of  the  great  follies  of 
it  at  Oxford  (which  to  my  great  concern  I  have  often  heard  repeated),  it 
gave  me  sensible  trouble  to  hear  that  you  were  noted  for  going  into  the 
villages  about  Holt ;  calling  their  children  together,  and  teaching  them 
their  prayers  and  catechism,  and  giving  them  a  shilling  at  your  departure. 
I  could  not  but  advise  with  a  wise,  pious,  and  learned  clergyman.  He  told 
me  that  he  has  known  the  worst  of  consequences  follow  from  such  blind 
zeal;  and  plainly  satisfied  me  that  it  was  a  thorough  mistake  of  true 
piety  and  religion.  I  proposed  writing  to  some  prudent  and  good  man  at 
Oxford  to  reason  with  you  on  these  points,  and  to  convince  you  that  you 
were  in  a  wrong  way.  He  said,  in  a  generous  mind,  as  he  took  yours  to 
be,  the  admonition  and  advice  of  a  father  would  make  a  deeper  impression 
than  all  the  exhortations  of  others.  He  concluded,  that  you  were  young 
as  yet,  and  that  your  judgment  was  not  come  to  its  maturity;  but 
as  soon  as  your  judgment  improved,  and  on  the  advice  of  a  true 
friend,  you  would  see  the  error  of  your  way,  and  think,  as  he  does,  that 
you  may  walk  uprightly  and  safely,  without  endeavouring  to  outdo  all  the 
good  bishops,  clergy,  and  other  pious  and  good  men  of  the  present  and 


The  First  of  the  Oxford  Methodists.  1 1 


past  ages :  which  God  Almighty  give  you  grace  and  sense  to  understand 
aright!"1 

Thus  had  the  young  Methodists  to  encounter,  not  only  the 
ridicule  of  the  outside  world,  but  the  rebuke  of  their  own 
relatives  and  friends.  The  Epworth  rector  encouraged  them  ; 
the  Dublin  gentleman  pronounced  upon  them  censure. 

A  month  after  the  date  of  Mr.  Morgan's  letter  to  his  sick 
son,  Samuel  Wesley,  junior,  paid  a  visit  to  the  Oxford 
Methodists,  and,  on  his  return  to  London,  wrote  a  poetical 
epistle  to  his  brother  Charles,  dated  April  20,  1732.  The 
following  are  some  of  the  concluding  lines  :- 

"  One  or  two  questions  more,  before  I  end, 
That  much  concern  a  brother  and  a  friend: — 
Does  John  beyond  his  strength  presume  to  go, 
To  his  frail  carcase  literally  a  foe  ? 
Lavish  of  health,  as  if  in  haste  to  die, 
And  shorten  time  to  insure  eternity  ? 
Does  Morgan  weakly  think  his  time  misspent  ? 
Of  his  best  actions  can  he  now  repent  ? 
Others,  their  sins  with  reason  just  deplore, 
The  guilt  remaining  when  the  pleasure's  o'er ; 
Shall  he  for  virtue,  first,  himself  upbraid, 
Since  the  foundation  of  the  world  was  laid? 
Shall  he  (what  most  men  to  their  sins  deny) 
Show  pain  for  alms,  remorse  for  piety  ? 
Can  he  the  sacred  Eucharist  decline  ? 
What  Clement  poisons  here  the  bread  and  wine  ? 
Or  does  his  sad  disease  possess  him  whole, 
And  taint  alike  the  body  and  the  soul  ? 
If  to  renounce  his  graces  he  decree, 
O  that  he  could  transfer  the  stroke  to  me  ! 
Does  earth  grow  fairer  to  his  parting  eye? 
Is  heaven  less  lovely,  as  it  seems  more  nigh  ? 
O,  wondrous  preparation  this — to  die  !" 

Two  months  subsequent  to  Samuel  Wesley's  visit,  poor 
Morgan  took  his  final  departure  from  his  friends  at  Oxford. 
He  was  sick  in  body  and  in  mind.  His  end  was  near,  though 
he  knew  it  not.  Leaving  Oxford  on  the  5th  of  June,  1732,  he 
proceeded  to  his  father's  house  in  Dublin.  Here  he  spent 
six  weeks,  and  again  set  out  for  Oxford.    The  following 


1  Moore's  "  Life  of  Wesley,"  vol.  i.,  p.  187. 


1 2  The  First  of  the  Oxford  Methodists. 


1729    letter,  addressed  to  Wesley  by  his  father,  will  tell  the  brief 
!*°5    remainder  of  his  short  history.    The  letter  was  written  fifteen 
months  after  Morgan's  untimely  death ;   and,  during  this 
melancholy  interval,  his  only  surviving  brother  had  been 
placed  under  Wesley's  tuition. 

"Dublin,  November,  1733. 
"  My  concern  about  my  only  son  brings  the  misfortunes  of  my  other 
son  fresh  into  my  mind,  and  obliges  me  now  to  impart  to  you,  and  only  to 
you,  what  I  have  hitherto  concealed  from  all  men,  as  far  as  it  could  be  kept 
secret.  After  he  had  spent  about  six  weeks  with  me  in  Dublin,  the 
physicians  agreed  that  the  air  at  Oxford  was  better  for  his  health  than  the 
Irish  air.  I  myself  was  obliged  to  take  a  journey  with  my  Lord  Primate 
into  his  diocese,  and  on  the  same  day  my  dear  son  set  out  on  his  journey 
to  England.  He  rode  an  easy  pad,  and  was  to  make  easy  stages  through 
part  of  this  kingdom,  to  see  some  relations  in  the  way,  and  to  take 
shipping  at  Cork,  from  which  there  is  a  short  passage  to  Bristol,  and 
from  thence  the  journey  is  not  great  to  Oxford.  He  travelled  twelve 
miles  the  first  day,  attended  by  that  careful  servant  who  was  with  him  at 
Oxford.  The  servant  observed  him  to  act  and  talk  lightly  and  incohe- 
rently that  day.  He  slept  little  or  none  at  night;  but  often  cried  out  that 
the  house  was  on  fire,  and  used  other  wild  expressions.  The  second  day 
he  grew  worse ;  threw  his  bridle  over  the  horse's  head,  and  would  neither 
guide  him  himself  nor  let  the  man  guide  him,  but  charged  him  to  stay 
behind  him,  saying  God  would  be  his  guide.  The  horse  turned  about, 
went  in  side  roads,  and  then  to  a  disused  quarry  filled  with  water,  where 
my  poor  child  fell  off,  and  had  then  like  to  be  lost,  the  servant  not  daring 
to  do  but  as  he  bid  him.  The  servant,  finding  him  deprived  of  all  under- 
standing and  also  outrageous,  by  great  art  and  management,  brought  him 
back  to  Dublin.  Two  of  our  most  eminent  physicians  and  the  surgeon- 
general  were  brought  to  attend  him.  An  express  was  sent  for  me,  with 
whom  I  hastened  back  to  town.  He  was  put  in  a  room  two  pairs  of  stairs 
high,  yet  he  found  an  opportunity  to  run  to  one  of  the  windows,  tore  it 
down  though  the  sashes  were  nailed,  and  was  more  than  half  out  before 
he  could  be  caught.  He  was  raging  mad,  and  three  men  were  set  over 
him  to  watch  him.  By  the  direction  of  the  physicians,  he  was  threatened 
with  ropes  and  chains,  which  were  produced  to  him,  and  were  rattled. 
In  his  madness,  he  used  to  say,  that  enthusiasm  was  his  madness;  and 
repeated  often,  '  O  religious  madness.'  He  said,  they  had  '  hindered  him 
being  now  with  God/  because  they  had  hindered  him  from  throwing 
himself  out  of  the  window.  But,  in  his  greatest  rage,  he  never  cursed  or 
swore  or  used  any  profane  expressions.  In  seven  days,  God  was  pleased 
to  take  him  to  Himself;  which,  no  doubt,  the  blisterings  and  severities 
used  by  the  physicians  and  surgeon  for  his  recovery  precipitated."' 

This,  in  all  respects,  is  a  mournful  story.    No  useful  end 
would  be  answered  by  asking,  whether  much  religion,  or 


The  First  of  the  Oxford  Methodists.  13 


much  unkindness,  or  "much  learning,"  made*  poor  Morgan  1729 
mad.    His  father's  letter,  written  in  March,  1732,  was,  to  t0^ 
say  the  least,  injudicious;  and  the  treatment  of  the  Dublin  1733 
doctors,  in  August  following,  was  preposterously  cruel.  The 
man  himself  was  a  lovely  character.    Gambold,  who  seems 
to  have  made  the  fifth  Oxford  Methodist,  observes  concerning 
Morgan  : — 

"  He  was  a  young  man  of  an  excellent  disposition,  and  took  all  oppor- 
tunities to  make  his  companions  in  love  with  a  good  life  ;  to  create  in 
them  a  reverence  for  public  worship  ;  and  to  tell  them  of  their  faults  with 
a  sweetness  and  simplicity  that  disarmed  the  worst  tempers.  He  de- 
lighted much  in  works  of  charity.  He  kept  several  children  at  school ; 
and  when  he  found  beggars  in  the  street,  he  would  bring  them  into  his 
chambers,  and  talk  to  them.  Many  such  things  he  did  ;  and,  being 
acquainted  with  Messrs.  John  and  Charles  Wesley,  he  invited  them  to 
join  with  him ;  and  proposed  that  they  should  meet  frequently  to  en- 
courage one  another,  and  have  some  scheme  to  proceed  by  in  their  daily 
employments.  About  half  a  year  after  I  got  among  them,  Mr.  Morgan 
died.  His  calm'  and  resigned  behaviour,  hardly  curbing  in  a  confident 
joy  in  God,  wrought  very  much  upon  me  ;  though,  when  I  had  an  oppor- 
tunity to  observe  him,  he  was  under  a  lingering  distemper.  Some  were 
displeased  because  he  did  not  make  some  direct  preparation  for  death  ; 
but  to  a  man  who  has  overcome  the  world,  and  feels  God  within  him, 
death  is  no  new  thing." 

Poor  Morgan's  decease  occurred  in  Dublin,  on  August  26, 
1732 ;  and  no  sooner  was  the  event  known,  than  it  was 
wickedly  and  cruelly  alleged,  that  his  Methodist  associates 
had  killed  him.  Hence  the  following,  which  Wesley  ad- 
dressed to  Morgan's  father  within  two  months  after  the 
former's  death. 

"  Oxon,  October,  18,  1732. 
"  On  Sunday  last,  I  was  informed  that  my  brother  and  I  had  killed 
your  son  ;  that  the  rigorous  fasting  which  he  had  imposed  upon  himself, 
by  our  advice,  had  increased  his  illness  and  hastened  his  death.  Now 
though,  considering  it  in  itself,  *  it  is  a  very  small  thing  with  me  to  be 
judged  by  man's  judgment;'  yet  as  the  being  thought  guilty  of  so  mis- 
chievous an  imprudence  might  make  me  the  less  able  to  do  the  work  I 
came  into  the  world  for,  I  am  obliged  to  clear  myself  of  it,  by  observing 
to  you,  as  I  have  done  to  others,  that  your  son  left  off  fasting  about  a 
year  and  a  half  since  ;  and  that  it  is  not  yet  half  a  year  since  I  began  to 
practise  it."  1 

Apart  from  amply  refuting  the  slanderous  charge  already 


1  Wesley's  Works,  vol.  i.,  p.  5. 


14  The  First  of  the  Oxford  Methodists. 


1729  mentioned,  this  extract  from  Wesley's  letter  is  of  considerable 
^  importance,  as  it  clearly  shows  that  fasting  was  not  a  part  of 
*  the  primary  programme  of  the  Methodists;  and  that,  if  fasting 
is  to  be  taken  as  a  proof  of  religious  earnestness,  Morgan,  in 
the  first  instance,  was  the  most  religious  of  the  brotherhood. 
Whether  Morgan  was  in  the  habit  of  observing  the  ecclesi- 
astical fasts  when  the  Methodist  meetings  were  commenced 
in  November,  1729,  is  not  apparent;  but  it  is  quite  clear 
that  his  discontinuance  of  fasting  was  occasioned  by  his 
declining  health.  It  was  about  the  month  of  May,  173 1, 
when  fasting  was  relinquished  ;  and,  as  we  have  already  seen, 
it  was  then  that  the  illness  commenced  which  issued  in  his 
death.  Whether  fasting  induced  that  illness  is  a  point  which 
must  be  left  undecided  ;  but,  even  admitting  that  it  did, 
Wesley  was  not  to  blame,  for  Wesley  himself  did  not  begin 
to  fast  until  a  year  after  Morgan  had  laid  aside  the  prac- 
tice. 

Whatever  others  did,  Morgan's  father  fully  exonerated  the 
two  Wesleys  ;  and,  though  he  had  censured  his  son  for  what 
he  conceived  to  be  excessive  piety  only  five  months  before 
the  young  man's  death,  that  piety  was  now  a  source  of  con- 
solation. Replying  to  Wesley's  letter,  dated  October  18,  1732, 
Mr.  Morgan  writes  : — 

u November  25 ,  1732. 
"  Rev.  Sir, — I  give  entire  credit  to  everything  and  every  fact  you 
relate.  It  was  ill-judged  of  my  poor  son  to  take  to  fasting,  with 
regard  to  his  health,  of  which  I  knew  nothing,  or  I  should  have  advised 
him  against  it.  He  was  inclined  to  piety  and  virtue  from  his  infancy. 
I  must  own  I  was  much  concerned  at  the  strange  accounts  which  were 
spread  here,  of  some  extraordinary  practices  of  a  religious  society  in 
which  he  had  engaged  at  Oxford,  lest,  through  his  youth  and  immaturity 
of  judgment,  he  might  be  hurried  into  zeal  and  enthusiastic  notions  that 
would  prove  pernicious.  But  now,  indeed,  the  piety  and  holiness  of  life 
which  he  practised  afford  me  some  comfort  in  the  midst  of  my  affliction 
for  the  loss  of  him,  having  full  assurance  of  his  being  for  ever  happy. 
The  good  account  you  are  pleased  to  give  of  your  own  and  your  friends' 
conduct,  in  point  of  duty  and  religious  offices,  and  the  zealous  approbation 
of  them  by  the  good  old  gentleman  your  father,  reconcile  and  recommend 
that  method  of  life  to  me,  and  make  me  almost  wish  that  I  were  one 
amongst  you. 

"  I  am,  with  respects  to  your  brother,  sir,  your  most  obliged  and  most 
obedient  humble  servant, 

"  Richard  Morgan." 


The  First  of  the  Oxford  Methodists.  15 


Here  the  chapter  on  "  The  First  of  the  Oxford  Methodists  "  1729 
ought  to  end  ;  but,  perhaps,  this  is  the  most  fitting  place  for 
the  following  correspondence  respecting  William  Morgan's 
brother ;  especially  as  it  casts  further  light  upon  the  principles 
and  mode  of  life  of  Wesley  and  his  friends.  Chronologically 
it  is  out  of  order,  for  Richard  Morgan  did  not  belong  to  the 
quaternion  brotherhood  who  were  first  branded  with  the 
name  of  "Methodists;"  but,  still,  the  ensuing  letters  serve  as 
a  continuation  of  those  already  given,  and,  viewed  in  such  a 
light,  may  be  acceptable. 


William  Morgan's  Brother. 

IN  a  letter,  dated  "Feb.  17,  1733,"  Mr.  Morgan,  senior, 
states  that  he  is  wishful  that  the  books  of  his  deceased 
son,  William,  should  belong  to  his  only  surviving  son;  and 
then  adds  : — 

"  I  assure  you,  sir,  without  any  dissimulation  or  flattery,  I  rejoice 
sincerely  at  the  recovery  of  the  good  old  gentleman,  your  father.1  And  I 
really  am  concerned  that  the  scorners  of  your  university  continue  so 
malevolent.  I  could  wish  they  would  rather  meet  you  at  least  half  way  in 
imitation  of  piety  and  goodness.  I  must  say  that  these  censures  have,  in 
a  great  measure,  ceased  here  ;  and  I  am  comforted  by  my  acquaintance 
telling  me  that  I  should  [not  ?]  grieve  the  loss,  from  the  assurance  we 
have  of  my  dear  son's  happiness  with  God,  after  such  a  course  of  piety 
and  godliness  as  he  had  engaged  in.  I  pray  God  to  conduct  us  all  to 
meet  together  in  happiness  hereafter.  Be  assured  that  you  shall  never 
want  an  advocate  in  me  to  defend  you  against  any  calumny  that  I  hear 
you  or  your  friends  aspersed  with.  Pray  give  my  salutations  to  your  good 
father  when  you  write  to  him,  and  to  your  brother  of  Christ  Church  ;  for 
I  am,  with  great  sincerity,  theirs,  and,  sir,  your  very  affectionate  humble 
servant,  "Richard  Morgan." 


The  Oxford  Methodists  were  still  slandered ;  but  the  father 
of  the  dead  Morgan,  so  far  from  blaming  them,  was  now  their 
faithful  friend  and  defender.  This  was  shown,  not  in  words 
only,  but  in  deeds  ;  for,  during  this  same  year,  1733,  ne 
sent  his  surviving  son  to  Oxford,  and  placed  him  under  the 


1  Wesley's  father  had  been  thrown  out  of  a  waggon  and  seriously 
injured.    (See  "  Life  and  Times  of  Rev.  Samuel  Wesley,"  pp.  416,  417.) 


i6 


The  First  of  the  Oxford  Methodists. 


729  tuition  of  Wesley,  one  of  the  men  who  had  been  accused  of 
hastening  the  death  of  William.  Hence  the  following,  ex- 
tracted from  a  letter  addressed  to  Wesley  : — 

"  Dublin,  November  22nd,  1733. 

"  Rev.  Sir, — I  had  the  favour  of  yours,  and  am  very  thankful  for  your 
care  and  concern  about  my  son,  who,  I  am  sure,  will  observe  your  advice 
and  directions  in  everything.  I  would  have  him  live  a  sober,  virtuous, 
and  religious  life,  and  to  go  to  church  and  sacrament,  according  to  the 
statutes  and  customs  of  his  college ;  but  for  young  people  to  pretend  to  be 
more  pure  and  holy  than  the  rest  of  mankind  is  a  dangerous  experiment. 
As  to  charitable  subscriptions  and  contributions,  I  wholly  debar  him  from 
making  any ;  because  he  has  not  one  shilling  of  his  own,  but  what  I  give 
him ;  and  this  I  appropriate  wholly  to  his  maintenance,  education,  and 
moderate  and  inoffensive  recreations  and  pleasures.  And,  I  believe,  as  a 
casuist,  you  will  agree  with  me  that  it  is  injustice,  and,  consequently,  sin- 
ful, rather  than  virtuous,  to  apply  my  money  any  other  way  than  as  I 
appropriate  it.  He  must  leave  me  to  measure  out  my  own  charities,  and 
to  distribute  them  in  such  manner  and  proportion  as  I  shall  think  proper. 
I  hope  you  will  not  suspect,  from  anything  I  have  said,  that  I  intend  the 
least  reflection  or  disrespect  to  you;  for  if  I  did  not  think  very  well  of 
you,  and  had  not  a  great  opinion  of  your  conduct  and  abilities,  I  should 
not  put  my  only  son  under  your  tuition,  which,  I  think,  is  the  best  proof  a 
man  can  give  of  his  good  esteem  and  opinion  of  another.  I  hope  I  may 
be  excused  for  being  solicitous  to  prevent  my  present  son's  falling  into 
extremes,  which,  it  is  thought,  were  so  prejudicial  to  my  other. 

"  I  sent  a  bill  of  ^50,  by  the  last  post,  to  Mr.  James  Huey,  merchant, 
in  Aldermanbury,  London,  with  directions  to  transmit  the  value  to  you, 
which  I  hope  is  done.  I  shall  begrudge  no  money  that  is  for  my  son's 
benefit  and  advantage.  I  would  have  him  live  as  decently  as  other 
gentlemen  of  his  station.  I  am  very  desirous  that  he  should  keep  a 
regular  account,  that  he  may  attain  to  a  habit  of  it,  knowing  the  great  use 
and  benefit  of  accounts  to  all  men.  I  shall  depend  upon  your  letting  me 
know  when  a  further  supply  will  be  wanting.  Pay  my  respects  to  your 
brother,  and  believe  me  to  be  your  very  affectionate  and  most  humble 
servant,  "  RICHARD  MORGAN." 

"  To  the  Rev.  John  Wesley,  Fellow  of  Lincoln  College,  Oxford." 

No  one  can  find  fault  with  Mr.  Morgan's  letter.  It  was 
economical,  and  yet  generous.  For  want  of  judicious  restraint 
like  his,  hundreds  of  young  Oxonians  have  been  ruined.  Too 
much  money  in  a  young  man's  pocket  is  a  terrible  temptation 
and  danger.  Besides,  Morgan,  though  only  nineteen  years  of 
age,  had  hitherto  evinced  none  of  the  sobriety  of  his  elder 
brother ;  but,  on  the  contrary,  had  been  a  brisk,  showy,  gay 
young  fellow.    Hence,  his  father's  description  of  him  to 


The  First  of  the  Oxford  Methodists.  17 


Charles  Wesley.    After  stating  that  though  he  had   left  1729 
school  at  the  age  of  sixteen,  he  was  even  then  "fit  for  the 
university,  and  at  least  as  good  a  scholar  as  his  brother  was 
when  he  went  to  Oxford  ;"  Mr.  Morgan  adds, — 

"  Three  years  ago,  I  purchased  an  office  for  him  in  the  law ;  but,  I  fear, 
he  has  read  very  little  of  Greek  or  Latin  since,  and  that  he  has  forgotten 
a  great  deal  of  what  he  had  learned  at  school ;  but  I  don't  think  his  parts 
very  bad.  He  was  nineteen  years  of  age  last  July,  and  is  very  lusty  for 
his  age.  I  believe  he  is  five  feet  ten  inches  high.  He  has  been  somewhat 
gay,  and  gone  to  plays  and  balls ;  but  addicted  to  no  vice.  He  has  often 
wished  rather  to  be  put  forward  in  his  learning,  than  to  stick  to  an  office ; 
and  I  am  now  inclined  to  indulge  him.  If  it  be  advisable  to  put  him  in 
this  new  way  of  life,  you  may  be  sure  I  can  think  of  no  other  for  his  tutor 
but  yourself." 

Charles  Wesley,  however,  thought  that  the  young  man 
would  be  safer  with  his  brother  than  with  himself;  and, 
indeed,  Morgan  himself  desired  that  he  might  be  entered  a 
Gentleman  Commoner  of  Lincoln  College,  and  be  Wesley's 
pupil.  His  father  complied  with  this  request ;  but  the 
youth  soon  became  dissatisfied.  Being  under  Wesley's 
care,  he  was  branded  with  the  name  of  Methodist ;  and, 
in  a  fit  of  mortified  vanity,  wrote  to  his  father,  saying,  he 
would  rather  return  to  his  office  in  Dublin,  than  suffer  the 
sneers  of  his  gay  companions,  in  Oxford.  Wesley  became 
acquainted  with  this,  and  immediately  addressed  to  Mr.  Mor- 
gan a  letter,  which,  though  long,  is  too  interesting  and  impor- 
tant to  be  omitted.  We  have  here  a  glimpse  of  the  daily  life 
of  the  Oxford  Methodists,  a  specimen  of  the  contumely 
cast  upon  them,  and  a  description  of  the  collegiate  wicked- 
ness surrounding  them.  It  will  be  seen  that  Wesley's  letter 
was  written  within  two  months  after  the  date  of  Mr.  Morgan's 
letter  just  given. 

''''January  \\th,  1734. 

"  Sir, — Going  yesterday  into  your  son's  room,  I  providentially  cast  my 
eyes  upon  a  paper  that  lay  upon  the  table,  and,  contrary  to  my  custom, 
read  a  line  or  two  of  it,  which  soon  determined  me  to  read  the  rest.  It 
was  a  copy  of  his  last  letter  to  you ;  whereby,  by  the  signal  blessing  of 
God,  I  came  to  the  knowledge  of  his  real  sentiments,  both  with  regard  to 
myself  and  to  several  other  points  of  the  highest  importance. 

u  In  the  account  he  gives  of  me,  and  those  friends  who  are  as  my  own 
soul,  are  some  things  true :—  as,  that  we  imagine  it  is  our  bounden  duty 

C 


1 8  The  First  of  the  Oxford  Methodists. 


1 729  to  spend  our  whole  lives  in  the  service  of  Him  that  gave  them  ;  or  in  other 
t0       words,  '  Whether  ive  eat  or  drink,  or  w.\itever  we  do,  to  do  all  to  the  glory 

1 735  of  God that  we  endeavour,  as  we  are  able,  to  relieve  the  poor,  by  buy- 
ing books  and  other  necessaries  for  them ;  that  some  of  us  read  prayers 
at  the  prison  once  a  day;  that  I  administer  the  Sacrament  once  a  month, 
and  preach  there  as  often  as  I  am  not  engaged  elsewhere ;  that  we  sit 
together  five  evenings  in  a  week ;  and  that  we  observe,  as  far  as  our 
health  will  permit,  the  fasts  of  the  Church. 

"  Some  things  are  false,  but  taken  upon  trust,  so  that  I  hope  Mr.  Mor- 
gan believed  them  true : — as  that  we  almost  starve  ourselves ;  that  one  of 
us  had  like  lately  to  have  lost  his  life,  by  too  great  abstinence ;  that  we 
endeavour  to  reform  notorious  whores,  and  to  lay  spirits  in  haunted 
houses ;  that  we  rise  every  day  at  five  o'clock ;  and  that  I  am  president  of 
the  Society. 

"  As  strange  as  it  may  appear  that  one  present  upon  the  spot  should 
so  far  van-  from  the  truth  in  his  relation,  I  can  easily  account,  not  only 
for  his  mistake,  but  for  his  designed  misrepresentation  too.  The  company 
he  is  almost  daily  with  <Trom  whom  indeed  I  should  have  divided  him, 
had  not  your  letters,  coming  in  the  article  of  time,  tied  my  hands;  abun- 
dantly accounts  for  the  former;  as  his  desire  to  lessen  your  regard  for  me, 
and  thereby  obviate  the  force  of  any  future  complaint,  which  he  foresaw 
I  might  some  time  hence  have  occasion  to  make  to  you,  does  for  the 
latter. 

"And,  indeed,  I  am  not  without  apprehension  that  some  such  occasion 
may  shortly  come.  I  need  not  describe  that  apprehension  to  you.  Is 
there  not  a  cause?  Is  he  not  surrounded,  even  in  this  recess,  with  those 
who  are  often  more  pernicious  than  open  libertines  ?  Men  who  retain 
something  of  outward  decency,  and  nothing  else;  who  seriously  idle  away 
the  whole  day,  and  repeatedly  revel  till  midnight,  and  if  not  drunken 
themselves,  yet  encouraging  and  applauding  those  that  are  so;  who  have 
no  more  of  the  form  than  of  the  power  of  godliness,  and  though  they  do 
pretty  often  drop  in  at  the  public  prayers,  coming  after  the  most  solemn 
part  of  them  is  over,  yet  expressly  disown  any  obligation  to  attend  them. 
It  is  true  they  have  not  yet  laughed  your  son  out  of  all  his  diligence;  but 
how  long  it  will  be  before  they  have,  God  knows.  They  zealously  endea- 
vour it  at  all  convenient  opportunities;  and  temporal  views  are  as  unable 
to  support  him  under  such  an  attack,  as  his  slender  notions  of  religion 
are;  of  which,  he  often  says,  he  thinks  he  shall  have  enough,  if  he  con- 
stantly says  his  prayers  at  home  and  in  the  chapel.  As  to  my  advice  on 
this  or  any  other  head,  they  had  secured  him  pretty  well  before ;  and 
your  authority  added  to  theirs,  has  supplied  him  with  armour  of  proof 
against  it. 

';  I  now  beg  to  know  what  you  would  have  me  to  do  ?  Shall  I  sit  still, 
and  let  him  swim  down  the  stream  ?  Or  shall  I  plunge  in,  bound  as  I  am 
hand  and  foot,  and  oppose  myself  to  his  company,  his  inclinations,  and 
his  father  ? 

"  Why,  you  say,  I  am  to  incite  him  to  live  a  sober,  virtuous,  and 
religious  life.    Nay,  but  let  me  first  tell  you  what  religion  is.    I  take 


The  First  of  the  Oxford  Methodists.  19 


religion  to  be,  not  the  bare  saying  over  so  many  prayers,  morning  and  1729 
evening,  in  public  or  in  private ;  not  anything  superadded  now  and  then  to 
to  a  careless  or  worldly  life ;  but  a  constant  ruling  habit  of  the  soul;  a  *735 
renewal  of  our  minds  in  the  image  of  God ;  a  recovery  of  the  Divine  like- 
ness; a  still  increasing  conformity  of  heart  and  life  to  the  pattern  of  our 
most  Holy  Redeemer. 

"  But  if  this  be  religion,  if  this  be  the  way  to  life,  which  our  blessed 
Lord  hath  marked  out  for  us,  how  can  any  one,  while  he  keeps  close  to 
this  way,  be  charged  with  running  into  extremes  ?  It  is  true,  there  is  no 
going  out  of  it,  either  to  the  right  hand  or  to  the  left,  without  running  into 
an  extreme ;  and,  to  prevent  this,  the  wisdom  of  the  Church  has,  in  all 
ages,  appointed  guides  for  the  unexperienced,  lest  they  should  wander 
into  bye-paths,  and  seek  death  in  the  error  of  their  life.  But  while  he  is 
in  the  right  way,  what  fear  is  there  of  your  son's  going  too  fast  in  it  ? 

"  I  appeal  to  your  experience.  Have  you  observed  any  such  disposition 
in  him,  as  gives  you  ground  to  suspect  he  will  love  God  too  well,  or  keep 
himself  too  ' unspotted  from  the  world'?  Or  has  his  past  life  been  such, 
as  that  you  have  just  reason  to  apprehend  the  remainder  of  it  should  too 
much  resemble  that  of  our  blessed  Master?  I  will  go  further.  Have  you 
remarked  in  the  various  scenes  you  have  gone  through,  that  youth  in 
general  is  apt  to  run  into  the  extreme  of  piety  ?  Is  it  to  this  excess  that 
the  fervour  of  their  blood  and  the  impetuosity  of  their  passions  hurry 
them  ? 

"  But  we  may  not  stop  here.  Is  there  any  fear,  is  there  any  possibility 
that  any  son  of  Adam,  of  whatever  age  or  degree,  should  too  faithfully  do 
the  will  of  his  Creator,  or  too  exactly  tread  in  the  steps  of  his  Redeemer? 
Suppose  the  time  now  come  when  you  feel  within  yourself,  that  the  silver 
cord  of  life  is  loosed,  that  the  dust  is  returning  to  the  earth  as  it  was,  and 
the  spirit  unto  God  who  gave  it.  The  snares  of  death  overtake  you.  No- 
thing but  pain  is  on  the  one  hand,  eternity  on  the  other.  The  tears  of  the 
friends  that  surround  your  bed  bear  witness  with  the  pangs  of  your  own 
heart,  that  it  has  few  pulses  more  to  beat  before  you  launch  out  into  the 
sea  without  a  shore ;  before  the  soul  shall  part  from  the  quivering  lips  and 
stand  naked  before  the  judgment-seat  of  God.  Will  you  then  be  content 
with  having  served  God  according  to  the  custom  of  the  place  you  were 
in?  Will  you  regret  your  having  been,  even  from  your  youth,  more  pure 
and  holy  than  the  rest  of  mankind?  Will  you  complain  to  the  ministering 
spirits  who  receive  your  new-born  soul,  that  you  have  been  over  zealous 
in  the  love  of  your  Master?  Ask  not  me,  a  poor,  fallible,  sinful  mortal, 
never  safe  either  from  the  snares  of  ill  example  or  the  treachery  of  my 
own  heart ;  but  ask  them,  —ask  Him  who  died  to  make  you  and  me  and 
your  son  zealous  of  good  works, — whether  you  may  be  excused  from  your 
solicitude,  your  too  successful  solicitude,  to  prevent  his  falling  into  this 
extreme  ?  How  needless  has  he  made  that  solicitude  already !  But,  I 
spare  you.    The  good  Lord  be  merciful  to  us  both  ! 

"  Think  not,  sir,  that  interest  occasions  the  concern  I  show.  I  abhor 
the  thought.  From  the  moment  my  brother  told  me, 1  Mr.  Morgan  will 
be  safer  with  yon  than  me;  1  have  desired  him  to  be  sent  to  you,'  I  deter- 


20  The  First  of  the  Oxford  Methodists. 


mined  (though  I  never  mentioned  it  to  him)  to  restore  to  him  whatsoever 
is  paid  me  upon  Mr.  Morgan's  account.  It  is,  with  regard  to  me,  an 
accursed  thing.  There  shall  no  such  cleave  unto  me.  I  have  sufficient 
motives,  without  this,  to  assist  your  son,  so  long  as  he  will  accept  my 
assistance.  He  is  the  brother  of  my  dear  friend,  the  son  of  one  that  was 
my  friend  till  great  names  warped  him  from  his  purpose,  and,  what  is 
infinitely  more,  the  creature  of  my  God,  and  the  redeemed  and  fellow-heir 
of  my  Saviour. 

"  That  neither  the  cares  of  the  world  nor  the  fair  speeches  and  vener- 
able titles  of  any  who  set  up  their  rest  therein,  may  prevent  our  attaining 
our  better  inheritance,  is  the  earnest  prayer  of,  sir,  your  most  obliged  and 
most  obedient  servant, 

"John  Wesley." 

"  Richard  Morgan,  Esq."  1 

This  is  a  noble  letter,  though,  perhaps,  somewhat  hard 
upon  Mr.  Morgan,  senior.  The  picture  of  collegiate  life  at 
Oxford  shows  the  need  there  was  for  Oxford  Methodism  ; 
while  the  definitions  of  real  religion  demonstrate  that  the 
leader  of  the  Oxford  Methodists  was  not  the  fanatic  which 
his  enemies  said  he  was. 

Unfortunately,  we  soon  lose  sight  of  the  gay  young  Gentle- 
man Commoner  of  Lincoln  College  ;  but  Wesley's  interest  in 
his  welfare  was  not  without  results.  For  a  considerable  time, 
no  impression  could  be  made  on  the  airy  and  thoughtless 
youth.  Wesley  did  his  best,  but  failed  ;  and,  at  length,  he 
desired  Hervey  to  undertake  the  task.  Hervey  succeeded. 
John  Gambold  writes  : — 

"  Mr.  Hervey,  by  his  easy  and  engaging  conversation,  by  letting  him 
see  a  mind  thoroughly  serious  and  happy,  where  so  many  of  the  fine 
qualities  he  most  esteemed  were  all  gone  over  into  the  service  of  religion, 
gained  Mr.  Morgan's  heart  to  the  best  purposes."  Gambold  adds,  "Since 
Mr.  Morgan  became  that  meek,  sincere  Christian  which  he  now  is," 
[written  about  1736]  he  has  had  a  singular  affection  toward  Mr.  Wesley, 
and  has  run  some  hazard  to  be  in  his  company, — a  sign  that  those 
counsels  and  wishes,  which  seemed  once  to  be  given  in  vain,  do  now  take 
place  in  him." 

About  two  years  after  this  change  in  the  young  Irishman, 
Wesley,  and  his  brother,  accompanied  by  Benjamin  Ingham, 
set  sail  for  Georgia ;  and  Morgan,  so  far  from  being  ashamed 
of  their  acquaintance,  went  to  London  purposely  to  see  them 


1  Moore's  Life  of  Wesley,  vol  i.,  p.  198. 


The  First  of  the  Oxford  Methodists.  21 


start ;  and  expressed  a  willingness  to  go  all  the  way  to 
Yorkshire  to  do  them  service.    Ingham  writes  : — 1 

"  Mr.  Morgan,  a  gentleman  of  Lincoln  College,  Oxford,  came  up  to 
London  to  take  leave  of  Mr.  Wesley.  He  was  a  zealous  and  sincere 
Christian  and  was  very  earnest  with  me  to  go  to  Georgia.  'He  promised 
himself  to  make  a  journey  into  Yorkshire  to  see  my  mother,  and  to  do 
what  he  could  towards  settling  the  school.  As  to  having  my  mother's 
consent,  he  said,  If  I  thought  it  was  God's  will,  I  must  obey  my  Master, 
and  go  wherever  I  could  do  Him  service,  whether  my  relations  were  willing 
or  not." 

This  was  the  fashionable  young  man  who,  two  years  before, 
entered  Lincoln  College,  bringing  a  favourite  greyhound  with 
him  ;  choosing  men  "  more  pernicious  than  open  libertines  " 
for  his  companions  ;  and  writing  to  his  father  querulous  and 
false  complaints  of  the  Oxford  Methodists. 

Now  he  was  an  Oxford  Methodist  himself.  Hence  the 
following  letter,  which  was  addressed  to  Wesley,  three  weeks 
before  the  two  Wesleys  and  Ingham  embarked  for  Georgia. 

"  September  25,  1735. 
"Dear  Sir, — I  hope  this  will  find  you  and  the  rest  of  our  friends 
well.  This  morning  the  Rector  sent  for  me.  He  told  me  he  had  heard  I 
had  returned  to  my  former  strict  way  of  life,  and  that  he  must  acquaint  my 
father  with  it.  I  desired,  he  would  come  to  particulars,  and  said,  that 
where  I  was  wrong  I  should  be  glad  to  be  set  right.  He  said,  I  looked 
thin,  and  feared  I  would  hurt  myself  by  rigorous  fasting.  I  told  him,  I 
dined  in  the  hall  on  Wednesdays,  and  that  I  eat  bread  and  butter  on 
Friday  mornings.  He  was  pretty  well  satisfied  with  this  account.  He 
advised  me  to  take  something  else  instead  of  tea  after  fasting,  which  I 
promised  to  do.  His  next  charge  was  not  sitting  in  the  common  room. 
I  said,  I  intended  to  sit  there  three  nights  every  week,  which  he  thought 
was  sufficient.  I  unguardedly  told  him  that,  if  it  were  agreeable  to  him,  I 
would  dine  in  the  hall  even  on  Fridays.  He  very  much  approved  of  this 
proposal,  and  said,  I  might  observe  any  other  day  as  a  fast  instead  of  it. 
I  believe,  if  I  would  go  into  the  hall  on  fast  days,  all  my  other  actions 
would  be  less  taken  notice  of,  and  I  should  put  it  out  of  the  Rector's  or 
Mr.  Hutchin's  power  to  make  any  complaints  of  me  to  my  father.  If  I 
could  be  sure  of  not  injuring  religion  by  my  example,  I  believe  I  might 
comply  with  the  Rector  herein,  for,  you  are  very  sensible,  I  might  notwith- 
standing observe  the  same  degree  of  abstinence  even  on  those  days.  I 
depend  on  the  advice  of  my  friends  in  this  affair,  and  hope  God  will 
sanctify  it  to  me.    The  Gospel  tells  us,  that  the  children  of  God  must 


1  MS.  Journal. 


22 


The  First  of  tJie  Oxford  Methodists. 


729  suffer  persecution  from  the  world ;  but  the  Rector  says,  we  must  endeavour 
*°  to  have  our  persons  in  esteem,  and  those  things  wherein  we  differ  from 
the  world  we  must  do  privately.  We  must  take  care  our  good  be  not  evil 
spoken  of.  Though  the  Church  enjoins  fasting,  yet,  because  the  bishops, 
the  pillars  of  the  Church,  do  not  observe  it,  it  loses  its  force.  When  he 
finds  his  blood  hot,  he  says,  he  fasts,  but  unknown  to  anybody.  He  thinks 
it  is  a  relative  duty,  and  not  confined  to  any  particular  time.  He  looks 
upon  it  only  as  a  remedy  against  unchastity,  and,  if  we  are  not  troubled 
with  this  passion,  I  suppose,  not  obligatory.  He  advised  me  to  read  such 
books  as  were  genteel  accomplishments.  I  have,  through  God's  assist- 
ance, in  some  degree,  seen  my  own  weakness,  by  the  effects  of  this  anti- 
Christian  doctrine,  for  it  has  quite  discomposed  me,  though  I  was  enabled 
to  see  the  fallacy  of  it.  I  see  nothing  so  well  qualified  to  destroy  my 
soul,  to  make  me  eternally  miserable,  as  the  conversation  of  temporizing 
Christians,  which,  I  hope,  by  your  advice  and  other  means,  God  will 
prevent,  as  I  am  sure  He  will,  if  I  am  faithful  to  Him. 

"  When  I  desire  your  advice  in  this  affair,  I  only  desire  you  to  prevent 
my  eternal  damnation ;  for  it  is  in  the  greatest  danger  from  this  most 
subtle,  deceitful,  and  dangerous  of  all  enemies.  Oh  that  I  could  express 
to  you  the  danger  I  foresee  from  this  enemy  !  My  eyes  and  my  heart  alone 
could ;  but  these  you  cannot  see.  May  God  enable  you  to  comprehend  it, 
and  to  do  all  that  is  in  your  power  to  prevent  it !  You  cannot  sufficiently 
arm  me  against  the  Rector.  I  suspect  him  of  insincerity  to  you.  I  want 
to  know  whether  you  ever  did.  I  believe,  and  Mr.  Horn  is  of  the  same 
opinion,  that  my  going  to  Ireland  depends  on  my  going  into  the  hall  on 
fast  days.  The  Rector  said  as  much  as  if  you  frightened  others  from 
religion  by  your  example;  and  that  you  might  have  done  a  great  deal  of 
good,  if  you  had  been  less  strict,  which  I  would  be  glad  to  be  undeceived 
in,  and  to  know  whether  the  example  of  a  thorough  mortified  Christian, 
though  it  would  give  the  greatest  offence,  would  not  do  more  than  that  of 
a  plausible  Christian,  who  would  give  no  offence  at  all.  This  is  a  point  of 
great  importance  to  me. 

"  It  has  pleased  God  to  let  me  see  that  I  can  make  no  progress  in 
religion  till  I  have  acquired  some  sense  of  the  misery  and  nothingness  of 
human  nature,  and  of  our  entire  dependence  on  Him,  Though  I  go  into 
the  common  room  to  avoid  a  greater  evil, — though  I  would  not  live  the  life 
of  those  who  spend  their  time  there  for  all  the  world, — though  I  am  scarcely 
capable  of  doing  anything  which  is  more  disagreeable  to  me, — yet  the 
poison  is  not  removed.  While  I  am  with  them,  I  love  my  sense,  my 
judgment,  my  reason.  It  is  true,  I  am  all  the  time  in  pain;  but  I  cannot 
say,  at  that  time,  they  lead  an  un-Christian,  dangerous  life.  I  believe  it 
is  for  want  of  faith,  and  for  not  looking  upon  it  as  a  great  blessing,  since 
it  is  not  my  own  choice.  I  want  to  know  how  to  remove  this  delusion, 
and  how  to  make  an  advantage  of  that  whirh  God  no  doubt  intended  for 
my  good.  If  I  do  not  make  a  use  of  this  cross,  I  am  satisfied  it  will  be 
the  ruin  of  me. 

"  Oh  lay  this  to  your  heart,  and  make  my  case  your  own.  Do  not  think 
you  can  spend  your  time  better  than  in  answering  this  letter.    I  hope  you 


The  First  of  the  Oxford  Methodists. 


23 


will  not  forget  to  pray  to  God  to  enable  me  to  follow  you  wherever  it  is 
His  will,  and  never  to  omit  putting  me  in  mind  of  it  when  you  write 
to  me. 

"Mr.  Robson  is  in  a  dangerous  way.  He  is  convinced  of  the  necessity 
of  being  a  Christian,  but  cannot  leave  the  world.  Mr.  Carter,  I  fear,  is 
not  steady.  Mr.  Hervey  is  gone.  Mr.  Broughton  is  not  yet  returned. 
If  he  go  to  Georgia,  it  is  best." 

This  is  a  curious  letter, — not  remarkable  for  either  intel- 
ligence or  scholarship  ;  but  it  partly  unfolds  the  character 
of  its  writer ;  reveals  some  of  the  difficulties  of  the  collegiate 
life  of  the  Oxford  Methodists ;  shows  the  importance  which 
they  attached  to  fasts  ;  and  points  to  Wesley  as  the  leader 
of  the  religious  brotherhood. 

The  Wesleys  had  left  Oxford  ;  but,  for  a  time  at  least, 
Charles  Morgan  and  Mr.  Broughton  carried  on  the  work 
which  they  and  the  elder  Morgan  had  commenced.  Charles 
Morgan  undertook  the  care  of  Bocardo,  which  he  visited 
three  days  every  week.  He  read  an  hour  every  other  day, 
at  the  house  of  Mr.  Fox,  in  the  Catechism  of  the  Bishop  of 
the  Isle  of  Man ;  and,  in  the  same  place,  held  a  meeting 
every  Sunday  night  with  "  a  cheerful  number  of  Christians." 
"The  Lord's  kingdom,"  he  writes,  November  27,  1735,  "in- 
creaseth  apace ;  and  I  find  more  and  more  comfort  in  the 
holy  Scriptures  every  day." 

Our  information  concerning  Robert  Kirkham,  William 
Morgan,  and  his  younger  brother  Charles,  is  exhausted. 
As  Oxford  Methodists,  they  deserve  notice  ;  but,  so  far  as 
is  ascertained,  they  were  of  comparatively  little  use  cither 
to  the  Church  or  to  the  world.  William  Morgan  had  no 
opportunity  for  public  usefulness ;  and  Robert  Kirkham  and 
Charles  Morgan  drift  away  into  the  great  ocean  of  exist- 
ence, and  leave  no  track  behind  them. 


1729 
to 
1735 


THE  REV.  JOHN  CLAYTON,  M.A., 


THE  JACOBITE  CHURCHMAN. 

GOD  has  wisely  and  graciously  hidden  the  future  from 
us.  We  may  form  guesses  concerning  it ;  but  we  have 
not  the  slightest  certainty  that  our  guesses  will  be  realised. 
Who,  in  1732,  could  have  foretold  the  future  career  of  the  Ox- 
ford Methodists  ?  If  the  members  of  the  Methodist  fraternity 
could  have  seen  beforehand  the  events  of  the  next  fifty 
years,  v/hat  would  have  been  the  issue  ?  Would  the  fellow- 
ship of  the  Hanoverian  and  Jacobite,  the  Methodist  and 
Moravian,  the  Churchman  and  Dissenter,  the  Arminian  and 
Calvinist,  the  itinerant  Evangelist  and  the  parish  Priest,  have 
been  continued  ?  That  fellowship  was  of  incalculable  im- 
portance ;  but  its  maintenance  depended  upon  the  short- 
sightedness of  those  who  were  united  in  it.  The  drawing 
aside  of  the  veil  of  futurity  would,  in  all  likelihood,  have 
converted  the  loving  brotherhood  into  an  Ishmaelitish  band, 
endangering,  not,  only  its  future  usefulness,  but  its  present 
existence,  by  its  own  internecine  fights.  As  it  was,  there  went 
forth  a  number  of  brave-hearted  men,  all  of  them  the  better 
for  their  godly  meetings  in  Wesley's  comfortable  room  in 
Lincoln  College  ;  and,  though  their  courses  were  divergent, 
yet,  in  the  main,  they  continued  faithful  to  the  cause  of  truth, 
and,  with  few  exceptions,  were  always  loyal  to  their  great 
Master,  Christ.  In  a  qualified  sense,  we  may  apply  to  Ox- 
ford Methodism  the  words  of  the  sacred  text :  "A  river  went 
out  of  Eden  to  water  the  garden  ;  and  from  thence  it  was 
parted,  and  became  into  four  heads"  (Gen.  ii.  10).  Let  us 
follow  one  of  the  out-flowings  : — 

John  Clayton  was  the  son  of  William  Clayton,  a  book- 
seller in  Manchester;1  was  born  in  1709,  and  was  educated 


1  Clayton's  father  died  in  January,  1737  (The  Private  Journal  and 
Literary  Remains  of  John  Byrom,  vol.  ii.,  p.  87). 


The  Jacobite  Churchman. 


25 


by  the  Rev.  John  Richards,  M.A.,  at  the  Grammar  School  1732 
In  that  important  town.    He  entered  Brazenose  College  in  Age~2 
1726,  and  became  Hulme's  exhibitioner  in  1729.1    He  was  in- 
troduced to  Wesley  in  1732  ;  and,  by  his  recommendation, 
the  Oxford  Methodists  took  another  important  step,  that  of 
fasting  twice  a  week.    Wesley  writes, — 

"On  April  20,  1732,  Mr.  Clayton  meeting  me  in  the  street,  and  giving 
Mr.  Rivington's2  service,  I  desired  his  company  to  my  room,  and  then 
commenced  our  acquaintance.  At  the  first  opportunity.  I  acquainted  him 
with  our  whole  design,  which  he  immediately  and  heartily  closed  with ; 
and,  not  long  after,  (Mr.  Morgan  having  then  left  Oxford,)  we  fixed  two 
evenings  in  a  week  to  meet  on,  partly  to  talk  on  that  subject,  and  partly 
to  read  something  in  practical  divinity.  The  two  points  whereunto,  by 
the  blessing  of  God,  we  had  before  attained,  we  endeavoured  to  hold  fast : 
I  mean,  the  doing  what  good  we  can  ;  and,  in  order  thereto,  communi- 
cating as  often  as  we  have  opportunity.  To  these,  by  the  advice  of  Mr. 
Clayton,  we  added  a  third, — the  observing  the  fasts  of  the  Church  ;  the 
general  neglect  of  which  we  can  by  no  means  apprehend  to  be  a  lawful 
excuse  for  neglecting  them.  And  in  the  resolution  to  adhere  to  these  and 
all  things  else,  which  we  are  convinced  God  requires  at  our  hands,  we 
trust  we  shall  persevere  till  He  calls  us  to  give  an  account  of  our  steward- 
ship. As  for  the  names  of  Methodists,  Supererogation-men,  and  so  on, 
with  which  some  of  our  neighbours  are  pleased  to  compliment  us,  we  do 
not  conceive  ourselves  to  be  under  any  obligation  to  regard  them,  much 
less  to  take  them  for  arguments.  1  To  the  law  and  to  the  testimony  \  we 
appeal,  whereby  we  ought  to  be  judged.  If  by  these  it  can  be  proved  we 
are  in  error,  we  will  immediately  and  gladly  retract  it :  if  not,  we  'have 
not  so  learned  Christ,'  as  to  renounce  any  part  of  His  service,  though  men 
should  1  say  all  manner  of  evil  against  us,'  with  more  judgment  and  as 
little  truth  as  hitherto.  We  do,  indeed,  use  all  the  lawful  means  we 
know  to  prevent  'the  good  which  is  in  us'  from  being  'evil  spoken  of 
but  if  the  neglect  of  known  duties  be  the  one  condition  of  securing  our 
reputation,  why,  fare  it  well ;  we  know  whom  we  have  believed,  and  what 
we  thus  lay  out  He  will  pay  us  again."3 

These  were  brave  Christian  words ;  the  noble  utterance  of 
an  earnest,  conscientious,  godly  man.  The  Methodist  brother- 
hood, thus  portrayed,  present  an  example  which  all  who  are 
right-minded  cannot  but  admire.  There  is  no  taking  for 
"doctrines  the  commandments  of  men;"  no  ridiculous  toy- 
ing with  ecclesiastical  or  superstitious  trifles ;   but  a  stout- 


1  The  Private  Journal  and  Literary  Remains  of  John  Byrom,  1855. 

2  Mr.  Rivington,  the  bookseller  of  St.  Paul's  Churchyard,  London. 

3  Wesley's  Works,  vol.  i.,  p.  13. 


26 


Rev.  John  Clayton, 


J732  hearted  adherence  to  great,  scripture  principles.  Wesley 
Aje  23  and  his  friends  were  not  pious  for  the  purpose  of  being 
singular,  but  because  they  felt  it  to  be  a  duty.  To  be 
laughed  at  was  far  from  being  pleasant ;  but  they  were  quite 
prepared  to  sacrifice  even  their  reputation,  rather  than  dis- 
honour the  religion  of  their  great  Master.  Men  might  brand 
them  with  opprobrious  epithets  ;  but  that  with  them  was  of 
trifling  importance,  if  only  at  the  day  of  judgment,  Christ 
acknowledged  them  as  friends.  They  knew  they  were  not 
following  "  cunningly  devised  fables  ;  "  they  were  not  flippant 
dabblers  in  "doubtful  disputations;"  but  earnest  men  who 
knew  that  what  they  held  was  truth,  and  who,  at  all  hazards, 
were  resolved  to  practise  it. 

Clayton  had  spent  six  years  at  Oxford,  and  was  now  a 
college  tutor.1  The  following  letter  was  addressed  to  Wesley 
about  three  months  after  he  and  Clayton  became  acquainted. 
It  is  long,  but  is  full  of  interest,  and  casts  considerable  light 
on  the  doings  and  difficulties  of  the  Oxford  Methodists. 
Wesley,  at  the  time,  seems  to  have  been  in  London,  where  he 
was  now  made  a  member  of  "  The  Society  for  the  Propaga- 
tion of  Christian  Knowledge,"  and  also  formed  a  friendship 
with  William  Law. 

"Oxon,  August  1,  1732. 

"Rev.  and  dear  Sir, — Excuse  me  for  not  interrupting  you  from 
attending  to  the  noble  work  you  have  taken  in  hand,  whilst  I  give  you  an 
account  of  the  present  state  of  our  affairs  at  Oxford. 

"  I  cannot  but  think  it  an  extraordinary  piece  of  Providence  that,  when 
we  had  lost  our  best  advocate  and  patron,  all  opposition  against  us  should 
immediately  cease  ;  for,  since  you  left  us,  nobody  has  thought  it  worth 
while  to  attack  either  Mr.  Smith  or  me,2  or  to  endeavour  to  remove  us 


1  Wesley's  Works,  vol.  viii.,  p.  334. 
2  Mr.  Smith  was  evidently  one  of  the  Oxford  Methodists,  and  appears 
to  have  been  a  Fellow  of  Lincoln  College.  In  a  letter  dated  Aug.  17, 
1733,  Wesley  writes, — "The  thing  that  gives  offence  here,  is  the  being 
singular  with  regard  to  time,  expense,  and  company.  This  is  evident 
beyond  exception,  from  the  case  of  Mr.  Smith,  one  of  our  Fellows,  who 
no  sooner  began  to  husband  his  time,  to  retrench  unnecessary  expenses, 
and  to  avoid  his  irreligious  acquaintances,  but  he  was  set  upon,  by  not 
only  those  acquaintance,  but  many  others  too,  as  if  he  had  entered  into  a 
conspiracy  to  cut  all  their  throats  :  though,  to  this  day,  he  had  not  ad- 
vised any  single  person,  unless  in  a  word  or  two  and  by  accident,  to  act 
as  he  did  in  those  instances"  (Moore's  Life  of  Wesley,  vol.  i.,  p.  206). 
We  have  not  been  able  to  trace  Mr.  Smith's  subsequent  career.  The 


The  jfacobite  Churchman, 


27 


from  those  principles  wherein  you,  by  the  grace  of  God,  have  fixed  us.  1732 
I  have  gone  every  day  to  Lincoln,  big  with  expectation  to  hear  of  some  — 
mighty  attack  made  upon  Mr.  Smith  ;  but,  I  thank  God,  I  have  always  23 
been  disappointed  ;  for  not  one  of  the  Fellows  has  once  so  much  as  tried 
to  shake  him,  or  to  convert  him  from  the  right  way,  wherein,  I  hope,  he 
at  present  walks.  Indeed,  on  Sunday,  he  met  with  a  rub  from  Mr. 
Veesy,  who  refused  to  read  Prayers  for  him  in  your  chapel,  for  fear  of 
contributing  anything  to  his  going  to  Christ  Church.  But  Mr.  Smith  had 
the  heart  to  desire  that  favour  of  the  Rector  which  Mr.  Veesy  had 
denied  him,  who  immediately  promised  to  read  for  him,  and  encouraged 
him  to  proceed  in  the  way  he  was  in,  and,  if  possible,  to  make  further 
progress  in  virtue  and  holiness.  He  goes  out  of  town  to-morrow  morn- 
ing, and  so  will  be  entirely  out  of  danger  from  the  Fellows  of  Lincoln. 
We  had  conversation  this  morning,  whilst  we  were  at  breakfast  together, 
concerning  the  temptations  which  may  arise  from  strange  company  and 
travelling ;  and  Mr.  Smith  seems  to  be  fore-armed  against,  and  deter- 
mined to  oppose  them  to  the  utmost  of  his  power.  He  joins  with  me  in 
best  respects  to  your  brother  and  you,  and  desires  you  won't  forget  to 
send  the  bands  and  the  poems  you  promised  him. 

"  Poor  Mr.  Clements  1  is  still  recovering.    He  was  with  me  last  night 
two  hours,  but  I  doubt  to  no  purpose. 

"  My  little  flock2  at  Brazenose  are,  God  be  praised,  true  to  their  princi- 
ples, and  I  hope  to  themselves  too. 

"  Bocardo, 3  I  fear,  grows  worse  upon  my  hands.  They  have  done  nothing 
but  quarrel  ever  since  you  left  us ;  and  they  carried  matters  so  high  on 
Saturday,  that  the  bailiffs  were  sent  for,  who  ordered  Tomlyns  to  be  fet- 


following  letter,  however,  written  a  few  months  later  than  the  above  by 
Wesley,  will  not  be  unacceptable. 

"  London,  February  6,  1734  ;  4,  Perpool  Lane. 
"My  DEAREST  Friend, — It  was  waiting  for  Mr.  Greeve's  coming 
made  me  not  answer  yours  sooner.  If,  when  I  come,  I  don't  give  you  a 
sufficient  reason  for  my  being  so  long  absent  from  college,  never  trust  me 
more.  But,  yet,  alas  !  how  lukewarm  is  piety  become  with  me  at  the 
best ;  and  fasting  neglected,  which  I  never  looked  for ;  not  entirely 
dropped,  I  hope,  but  for  a  week  or  two,  to  be  taken  up  and  practised 
again  incessantly. 

"  Notwithstanding,  I  cannot  be  present  in  body  sooner  than  in  a 
month's  time,  because  I  am  learning  shorthand,  which  will  take  up  a  full 
fortnight  of  it.  You  know,  I  presume,  I  was  obliged  to  see  my  father 
before  my  return,  and,  therefore,  we  will  get  you  to  ask  leave  of  absence, 
and  entreat  Mr.  Farrer  for  so  much  longer. 

"  I  beg  my  humble  service  to  him  and  all  friends  ;  and  accept  the  same 
yourself  from,  my  dearest  friend,  your  much  obliged  friend  and  servant, 
William  Smith. 

u  The  Rev.  Mr.  Wesley,  Fellow  of  Lincoln  College,  Oxford." 

1  Probably  another  Oxford  Methodist. 
2  Probably  his  pupils. 
3  A  room  over  the  north  gate  of  the  city,  used  as  a  common  prison, 
principally  for  debtors. 


28 


Rev.  John  Clayton, 


2  tered  and  put  in  the  dungeon,  where  he  lay  some  hours,  and  then,  upon 
promise  of  his  good  behaviour,  was  released  again.  He  has  been  much 
23  better  ever  since  that  time,  and  I  hope  will  be  better  for  it  all  his  life-time. 
Wisdom  has  never  been  to  hear  me  read,  notwithstanding  his  promise. 
I  sent  for  him  yesterday,  but  he  would  not  come  down ;  and  when  I  had 
done  reading,  I  went  upstairs  to  him,  and  upbraided  him  with  breaking 
his  promise,  upon  which  he  very  easily  replied,  that  he  had  thought  better 
of  it  since  he  had  seen  me,  and  was  determined  never  to  come  near  Blair, 
lest  his  indignation  should  rise  at  the  sight  of  him. 

"  The  Castle  is,  I  thank  God,  in  much  better  condition.  All  the  felons 
were  acquitted,  except  Salmon,  who  is  referred  to  be  tried  at  Warwick, 
to  our  great  disappointment, — and  the  sheep-stealer,  who  is  burnt  in  the 
hand,  and  who,  I  verily  believe,  is  a  great  penitent.  I  got  Mrs.  Jopping 
a  copy  of  her  son's  indictment  at  the  assizes,  which  has  made  her  mighty 
easy  ever  since ;  and  she  is  now  endeavouring  to  bring  her  mind  into  a 
due  frame  for  the  devout  participation  of  the  holy  communion  on  Sunday 
next.  Jempro  is  discharged,  and  I  have  appointed  Harris  to  read  to  the 
prisoners  in  his  stead.  Two  of  the  felons  likewise  have  paid  their  fees, 
and  are  gone  out,  both  of  them  able  to  read  mighty  well.  There  are  only 
two  in  the  jail  who  want  this  accomplishment, — John  Clanvills,  who  reads 
but  moderately,  and  the  horse-stealer,  who  cannot  read  at  all.  He  knows 
all  his  letters,  however,  and  can  spell  most  of  the  common  monosyllables. 
I  hear  them  both  read  three  times  a  week,  and  I  believe  Salmon  hears 
them  so  many  times  a  day. 

"  One  of  my  college  scholars  has  left  me,  but  the  others  go  on  mighty 
well.  The  woman,  who  was  a  perfect  novice,  spells  tolerably,  and  so 
does  one  of  the  boys,  and  the  others  make  shift  to  read  with  spelling  every 
word  that  is  longer  than  ordinary.  The  boys  can  both  say  their  Catechism 
as  far  as  the  end  of  the  Commandments,  and  can  likewise  repeat  the  morn- 
ing and  evening  prayers  for  children  in  '  Ken's  Manual.' 

"  Mrs.  Tireby  has  been  very  ill  this  last  week,  so  that  she  has  made  no 
great  proficiency.  I  am  to  go  down  at  six  o'clock  to  hear  the  determina- 
tion of  a  meeting  of  St.  Thomas's  parish,  respecting  separating  Bossum 
and  his  wife.  When  I  had  promised  to  give  a  crown  towards  clothing 
the  woman,  and  the  overseer  had  determined  to  take  her  in  upon  that 
condition,  the  churchwarden  would  needs  have  him  try  to  put  the  man 
upon  me  too,  to  get  a  crown  towards  clothing  him  ;  but,  as  he  is  able  to  work 
for  his  living,  I  don't  think  him  a  proper  object  for  charity ;  nor  can  I  at 
.  this  time  afford  to  do  anything  for  him,  because  I  am  apprehensive  that  I 
must  be  forced  to  contribute  to  Salmon's  relief,  who  will  want  near  twenty 
shillings  to  subpoena  proper  witnesses  to  Warwick  at  his  trial;  and  I 
cannot  but  think  it  a  much  greater  act  of  charity  to  relieve  a  suffering 
innocent  than  to  relieve  an  idle  beggar. 

"  I  have  been  twice  at  the  school, — namely  on  Tuesday  and  Saturday 
last,  and  intend  to  go  again  as  soon  as  I  have  finished  this  letter.  The 
children  all  go  on  pretty  well,  except  Jervaise's  boy,  who,  I  find,  truants 
till  eleven  o'clock  in  a  morning.  I  threatened  the  boy,  what  we  would  do 
to  him  if  ever  he  truanted  any  more,  and  he  has  promised  (as  all  children 


The  Jacobite  Churchman. 


29 


do)  that  he  will  do  so  no  more;  nay,  his  mother  assures  me  that  she  will  , 
take  care  for  the  future  that  he  shall  not.    I  got  a  shilling  for  her  from  - 
our  Vice  Principal,  and  gave  her  sixpence  myself,  to  preserve  the  gown  * 
that  is  in  pawn  from  being  sold ;  and  the  woman  who  has  it  promised 
not  to  sell  it,  provided  Jervaise  will  bring  her  sixpence  a  week  towards 
redeeming  it. 

"  I  have  obtained  leave  to  go  to  St.  Thomas's  workhouse  twice  a  week; 
and,  indeed,  I  cannot  but  hope  it  will  be  a  noble  field  of  improvement. 
I  am  sure  the  people  stand  much  in  need  of  instruction,  for  there  is  hardly 
a  soul  that  can  read  in  the  whole  house,  and  those  that  can,  don't  under- 
stand one  word  of  what  they  read. 

"  I  think  I  have  nothing  further  to  add  about  our  affairs ;  only  I  must 
beg  the  favour  of  you,  if  you  can  conveniently,  to  pay  Mr.  Rivington 
thirty  shillings  for  my  use,  and  I  will  repay  it  when  you  come  to  Oxford. 
Pray  don't  forget  a  few  Common  Prayer  Books  for  the  Castle. 

"  You  cannot  imagine  the  pleasure  it  is  to  me  to  know  that  you  are 
engaged  every  morning  in  prayer  for  me.  I  wish  for  nine  o'clock  more 
eagerly  than  ever  I  did  before,  and  I  think  I  begin  to  perceive  what  is 
meant  by  that  union  of  souls  which  is  so  much  talked  of  in  Pere  Male- 
branche  and  Madam  Bourignon,  which  I  never  understood  before.  Good 
sir,  continue  your  prayers  for  me,  for  I  feel  that  I  am  benefited  by  them. 

"  I  do  not  envy  you  the  happiness,  which  I  know  you  will  have  from 
the  conversation  of  so  many  pious  men  as  you  will  meet  with  in  London, 
because  I  assure  myself  that  I  shall  have  the  benefit  of  it  when  I  have  the 
pleasure  to  see  you  again  at  Oxford. 

"  Mr.  Hall  is  not  yet  come  home,  so  that  I  am  pretty  much  taken  up 
amongst  the  poor  people  and  the  prisoners,  and  have  not  yet  had  time  to 
consider  of  any  improvements  or  additions  to  be  made  to  the  list  of  books 
for  our  pupils. 

"  I  thank  God  that  I  have  fully  conquered  my  affection  for  a  morning's 
nap,  and  rise  constantly  by  five  o'clock  at  the  farthest,  and  have  the  plea- 
sure to  see  myself  imitated  by  the  greatest  part  of  my  pupils.  I  have 
talked  with  Mr.  Clements,  and  I  hope  have  made  him  a  proselyte  to  early 
rising,  though  I  cannot  to  constant  communion. 

"Pray  God  prosper  all  those  designs  you  have  undertaken  of  doing 
good  at  London,  and  send  you  a  good  journey  to  Oxford. 

"  I  am,  rev.  and  dear  sir,  your  most  affectionate  friend,  and  most 
obliged  humble  servant,  "J.  Clayton." 

"  I  hope  you  will  not  forget  to  pay  my  due  compliments  to  Sir  John 
Philips,  Mr.  Wogan,  and  all  my  other  good  friends. 

"To  the  Rev.  Mr.  John  Wesley.  To  be  left  with  Mr.  Rivington,  book- 
seller, in  St.  Paul's  Churchyard,  London." 

This  long  epistle,  besides  unfolding  Clayton's  character, 
helps  us  to  a  better  understanding  of  the  position  and  prac- 
tices of  the  Oxford  Methodists.  The  debtors  in  Bocardo,  the 
prisoners  in  the  Castle,  and  paupers  in  the  streets  were  objects 


30 


Rev.  yohn  Clayton, 


1733  °f  their  beneficent  compassion.  They  had  their  schools  for 
l  ~2\  the  children  of  the  poor  ;  and,  in  their  mission  of  mercy,  were 
about  to  visit  the  workhouse  of  St.  Thomas's.  Early  rising 
was  a  habit,  and  prayer  for  each  other  a  daily  practice.  Con- 
stant communion  was  enforced  ;  though  the  dogma  of  the 
real  presence  of  the  body  and  blood  of  Christ  was,  as  yet  at 
least,  no  article  of  their  faith. 

Wesley  being  absent,  there  was  a  lull  in  the  storm  of 
Methodist  persecution ;  but  this  was  of  short  duration. 
Within  a  month  after  the  date  of  Clayton's  letter,  poor  Wil- 
liam Morgan  died  ;  an  event  which  furnished  an  occasion 
for  a  violent  attack  upon  the  Oxford  brotherhood,  in  what 
was  then  one  of  the  most  literary  and  respectable  papers 
published, — Fogg's  Weekly  Journal.  They  were  accused  of 
mopishness,  hypocrisy,  censoriousness,  enthusiasm,  madness, 
and  superstitious  scruples.  "Among  their  own  party,"  says 
the  writer,  M  they  pass  for  religious  persons  and  men  of  ex- 
traordinary parts ;  but  they  have  the  misfortune  to  be  taken 
by  all  who  have  ever  been  in  their  company,  for  madmen 
and  fools." 

Hardly  any  evil  is  without  a  good.  The  virulence  of  Fogg's 
Weekly  Journal  excited  the  curiosity  of  a  gentleman  who  had 
no  acquaintance  with  the  Methodists,  but  who  now  sought  an 
interview  with  them,  and  shortly  after  published  an  octavo 
pamphlet  of  thirty  pages,  entitled, — "  The  Oxford  Methodists  : 
Being  some  account  of  a  Society  of  young  Gentlemen,  in  that 
City,  so  denominated  :  setting  forth  their  Rise,  Views,  and 
Designs."  In  this  first  defence  of  Methodism  ever  published, 
the  slanderous  accusations  cast  upon  Wesley  and  his  friends 
were  refuted ;  and  the  Methodists  were  described  as  fol- 
lows : — 

"  There  are  three  points  to  which  these  gentlemen  think  themselves 
obliged  to  adhere  :—  1.  That  of  visiting  and  relieving  the  prisoners  and  the 
sick,  and  giving  away  Bibles,  Common  Prayer  Books,  and  the  *  Whole  Duty 
of  Man';  and  of  explaining  the  Catechism  to  the  children  of  poor  families, 
and  of  dropping  a  shilling  or  so  to  such  families  where  they  deem  it 
needful.  2.  That  of  weekly  communion.  3.  That  of  observing  strictly 
the  fasts  of  the  Church,  which  has  caused  some  to  call  them  'Superero- 
gation Men.'" 

To  return  to  Clayton.  About  the  time  of  the  publication 
of  this  pamphlet  (the  beginning  of  1733),  Clayton  removed  to 


The  Jacobite  Churchman. 


3i 


Manchester ;  where,  during  the  ensuing  summer,  he  was  visited  1733 
by  Wesley,  who,  on  Sunday,  June  3rd,  preached  thrice  in  Age  24 
three  different  churches,-  namely,  the  Cathedral,  and  Salford, 
and  St.  Anne's  churches.  Whether  these  pulpits  were  ob- 
tained through  Clayton's  influence,  there  is  no  evidence 
to  show ;  but,  remembering  the  odium  connected  with  the 
name,  it  certainly  is  a  curious  fact,  that  in  the  populous  and 
thriving  town  of  Manchester,  the  Oxford  Arch-Methodist 
was  allowed  to  occupy  so  prominent  a  position. 

When  Clayton  left  Oxford,  Clayton's  pupils  left  Method- 
ism.   Ten  days  after  his  visit  to  Manchester,  Wesley  wrote, — 

"i733,  June  i$th. 
"  The  effects  of  my  last  journey,  I  believe,  will  make  me  more  cau- 
tious of  staying  any  time  from  Oxford  for  the  future.  One  of  my  pupils 
told  me  at  my  return,  that  he  was  more  and  more  afraid  of  singularity ; 
and  another,  that  he  had  read  an  excellent  piece  of  Mr.  Locke's,  which 
had  convinced  him  of  the  mischief  of  regarding  authority.  Our  seven 
and  twenty  communicants  at  St.  Mary's  were  on  Monday  shrunk  to  five; 
and  the  day  before,  the  last  of  Mr.  Clayton's  pupils  who  continued  with 
us,  informed  me  that  he  did  not  design  to  meet  us  any  more." 1 

This  was  somewhat  discouraging.  Meanwhile,  besides 
keeping  two  fast  days  every  week,  Clayton,  and  also  Wesley, 
began  to  evince  other  High  Church  proclivities.  Hence  the 
following,  sent  to  Wesley  only  a  month  after  his  visit  to 
Manchester  : — 

"July,  1733. 

"Rev.  and  dear  Sir, — I  have  been  thinking  upon  the  two  points 
which  you  proposed  to  my  consideration  in  your  last,  and  must  acknow- 
ledge myself  to  be  utterly  unable  to  form  any  judgment  upon  them  which 
will  be  serviceable  to  you. 

"  My  own  rule  is  to  spend  an  hour  every  Friday  in  looking  over  my 
diary,2  and  observing  the  difference  between  it  and  the  preceding  week ; 
after  which,  I  examine  the  resolutions  set  down  in  the  account  of  my  last 
weekly  examination,  and  inquire  how  I  have  kept  them,  and  then  see 


]  Moore's  "Life  of  Wesley,"  vol.  i.,  p.  205. 
2  Where  is  Clayton's  diary  now  ?  We  wish  we  could  find  it.  Wesley 
begun  to  keep  a  diary  as  early  as  about  the  year  1725  (see  Wesley's 
Works,  vol.  i.  p.  3),  in  which,  he  says,  he  noted  how  he  "employed  every 
hour."  This  practice  he  continued  to  do,  wherever  he  was,  till  he  left 
England  in  1735  ;  and  yet  not  a  line  of  these  interesting  journals  has 
been  published.  Where  are  those  manuscripts,  and  why  are  they  not  given 
to  the  public  ? 


32 


Rev.  John  Clayton, 


1 733  wnat  others  are  necessary  to  be  formed,  which  I  write  down  at  the  end  of 
—  my  diary  for  every  week,  that  so  they  may  be  materials  for  my  subsequent 
.ge  24  examination. 

"As  to  your  question  about  Saturday,1  I  can  only  answer  it  by  giving 
an  account  how  I  spend  it.  I  do  not  look  upon  it  as  a  preparation  for 
Sunday,  but  as  a  festival  itself ;  and,  therefore,  I  have  continued  festival 
prayer  for  the  three  primitive  hours,  and  for  morning  and  evening,  from 
the  Apostolical  Constitutions,  which,  I  think,  I  communicated  to  you 
whilst  at  Oxford.  I  look  upon  Friday  as  my  preparation  for  the  celebra- 
tion of  both  the  Sabbath  and  the  Lord's-day ;  the  first  of  which  I  observe 
much  like  a  common  saint's  day,  or  as  one  of  the  inferior  holidays  of  the 
Church.  I  bless  God,  I  have  generally  contrived  to  have  the  Eucharist 
celebrated  on  Saturdays  as  well  as  other  holidays,  for  the  use  of  myself 
and  the  sick  people  whom  I  visit. 

"  Dr.  Deacon  2  gives  his  humble  service  to  you,  and  lets  you  know  that 


1  To  use  a  popular  designation,  Clayton  and  Wesley  were  becoming 
Ritualists.  Hitherto  the  Bible  had  been  their  only  rule  of  faith  and  prac- 
tice ;  now  they  began  to  study  ecclesiastical  canons  and  decretals.  One 
of  these  was  to  regard  Saturday  as  the  Sabbath-day,  and  Sunday  as  the 
Lord's-day.  Christians,  however,  were  not  to  "Judaize  and  rest  on" 
(Saturday,  or)  "  the  Sabbath-day  ;  but  work,  and  give  the  preference  to 
the  Lord's-day,  by  resting  as  Christians."  On  both  days  might  be  cele- 
brated the  Feast  of  the  Eucharist,  even  during  Lent.  If  any  clergyman 
was  found  fasting  on  any  Saturday,  except  Easter  Eve,  he  was  to  be 
deposed  ;  and  if  a  layman  was  guilty  of  such  a  peccadillo,  he  was  to 
be  suspended  from  communion.  At  the  time  of  the  Laodicean  Council 
(about  A.D.  363),  public  assemblies  were  held  on  Saturdays  as  well  as 
Sundays,  and  it  was  decreed  that  on  the  former,  as  on  the  latter,  "  the 
Gospels,  with  the  other  Scriptures,  ought  to  be  read  "  before  "  the  Sacri- 
fice," or  Eucharist.  (Laodicean  Canons,  29th,  49th,  16th;  and  Apostolical 
Canons,  56th.) 

2  Dr.  Deacon  was  one  of  the  non-juring  priSsts,  or  high  churchmen, 
who  refused  to  take  the  oaths  to  the  government  of  King  William  III. 
They  maintained  : — le  The  doctrine  of  passive  obedience.  2.  That  the 
hereditary  succession  to  the  throne  is  of  Divine  institution,  and,  therefore, 
can  never  be  interrupted,  suspended,  or  annulled.  3.  That  the  Church  is 
subject  to  the  jurisdiction,  not  of  the  civil  magistrates,  but  of  God  alone, 
particularly  in  matters  of  a  religious  nature.  4.  That,  consequently,  the 
bishops  deposed  by  William  III.  remained,  notwithstanding  their  de- 
position, true  bishops  to  the  day  of  their  death  ;  and  that  those  who  were 
substituted  in  their  place  were  the  unjust  possessors  of  other  men's  pro- 
perty. 5.  That  these  unjust  possessors  of  ecclesiastical  dignities  were 
rebels  against  the  State,  as  well  as  schismatics  in  the  Church  ;  and  that 
all,  therefore,  who  held  communion  with  them  were  also  chargeable  with 
rebellion  and  schism  ;  and,  6.  That  this  schism,  which  rends  the  Church 
in  pieces,  was  a  most  heinous  sin,  whose  punishment  must  fall  heavy  on 
all  those  who  did  not  return  sincerely  to  the  true  Church  from  which  they 
had  departed. 

Dr.  Deacon  held  such  opinions  and  suffered  for  them.  It  was  alleged 
by  his  opponents  that,  after  the  rebellion  in  171 5,  he  absolved  Justice  Hall 
and  Parson  Paul  at  the  gallows,  and  publicly  declared  to  them,  at  Tyburn, 
that  the  fact  for  which  they  were  executed  was  meritorious.  It  was  further 


The  Jacobite  Chzcrchman,  33 


the  worship  and  discipline  of  the  primitive  Christians  have  taken  up  so  1733 

much  of  his  time,  that  he  has  never  read  the  Fathers  with  a  particular  .  

view  to  their  moral  doctrines,  and  therefore  cannot  furnish  you  with  the  ^e  2 
testimonies  you  want  out  of  his  collection.  However,  if  you  will  give  me 
a  month's  time,  I  will  try  what  I  can  do  for  you.  I  have  made  some  pro- 
gress in  the  earliest  authors,  and  should  have  made  more  had  I  not  been 
interrupted ;  first,  with  the  public  ceremony  of  the  bishop's  triennial 
visitation ;  and,  secondly,  with  the  blessing  of  a  visit  which  the  truly 
primitive  Bishop  of  Man  made  to  our  town  ;  with  both  which  affairs 
the  clergy  have  been  almost  wholly  taken  up  for  a  week. 


said  that,  on  account  of  this,  a  warrant  was  issued  against  Deacon  by  the 
State  Secretary,  and  that  his  friends  prevented  his  arrest  by  sending  him 
off  to  Holland  to  study  physic.  The  principal  part  of  this  allegation 
was  denied  by  Deacon.  He  admits  that  he  went  to  Holland  ;  but  says, 
he  lived  upon  his  own  fortune  there,  and  did  not  begin  his  medical 
studies  until  after  his  return  to  London,  where  he  derived  great  assistance 
from  the  celebrated  Dr.  Mead.  He  then  removed  to  Manchester,  where 
he  collected  a  small  congregation  of  high  churchmen  like  himself ;  and, 
a  few  years  later,  became  painfully  prominent  in  the  disturbances  arising 
out  of  the  Manchester  visit  of  the  Young  Pretender.  But  more  of  this 
anon. 

Dr.  Deacon's  publications  embraced  the  following  : — "  The  History  of 
the  Arians,  and  of  the  Council  of  Nice,  written  in  French  by  Sebastian 
Lenain  de  Tillemont,  and  translated  into  English  by  Thomas  Deacon. 
London,  1721."  8vo,  356  pp.  "The  Doctrine  of  the  Church  of  Rome 
concerning  Purgatory,  proved  to  be  contrary  to  Catholic  Tradition,  and 
inconsistent  with  the  Necessary  Duty  of  Praying  for  the  Dead,  as  prac- 
tised by  the  Ancient  Church.  By  Thomas  Deacon,  Priest.  London, 
1718."  i2mo,  143  pp.  "Ecclesiastical  Memoirs  of  the  six  first  Cen- 
turies, made  good  by  Citations  from  Original  Authors,  etc.  Written  in 
French  by  Sebastian  Le  Nain  de  Tillemont."  Translated  by  Deacon. 
"  London.  Printed  for  the  benefit  of  the  Translator,  and  sold  by  J. 
Wilford,  at  the  three  Flower  de  luces,  behind  St.  Paul's  Chapter  House  ; 
and  W.  Clayton,  Bookseller  in  Manchester."  Folio,  vol.  I.,  1733.  667 
pp.  Vol.  II.,  1735.  593  pp.  These  volumes  come  down  to  the  year 
A.D.  177.  The  work  seems  not  to  have  been  completed.  The  list  of 
subscribers  includes  "John  Byrom.  A.M.  F.R.S."  and  "Rev.  John 
Clayton.  A.M.  Curate  of  Salford,  in  Lancashire."  Deacon  also  published 
another  work,  immediately  after  the  rebellion  in  1745,  entitled,  "A  Full, 
True,  and  Comprehensive  View  of  Christianity  :  Containing  a  Short 
Historical  Account  of  Religion  from  the  Creation  of  the  World  to  the 
fourth  Century  after  our  Lord  Jesus  Christ."  8vo,  483  pp. :  a  work 
far  more  Popish  than* Protestant.  The  following  are  some  of  the  things 
which  Deacon  tries  to  elucidate  and  recommend  : — "  Public  Confession 
and  Penance ;"  "  The  Eucharist,  a  Sacrament  and  a  Sacrifice ;"  "  Unction 
before  Baptism,  and  the  Consecration  of  the  Oil  and  Water;"  "  Trine 
Immersion,  the  White  Garment,  the  Kiss  of  Peace,  the  Milk  and  Honey," 
etc.;  "Prayer  for  the  Faithful  Departed;"  "Infant  Communion ;"  etc. 
This  book  excited  great  attention,  as  well  it  might  ;  and  several  severe 
replies  to  it  were  published  in  the  years  1 748  and  1 749. 

Such  was  the  chosen  counsellor  of  Clayton  and  of  Wesley.  He  was  as 
much  a  papist  as  a  protestant.    Wesley  was  mercifully  introduced  to 

D 


34 


Rev.  John  Clayton, 


"  I  was  at  Dr.  Deacon's  when  your  letter  came  to  hand  ;  and  we  had  a 
deal  of  talk  about  your  scheme  of  avowing  yourselves  a  society,  and  fixing 
upon  a  set  of  rules.  The  doctor  seemed  to  think  you  had  better  let  it 
alone  ;  for  to  what  end  would  it  serve  ?  It  would  be  an  additional  tie 
upon  yourselves,  and  perhaps  a  snare  for  the  consciences  of  those  weak 
brethren  that  might  chance  to  come  among  you.  Observing  the  Stations1 
and  weekly  communion  are  duties  which  stand  upon  a  much  higher 
footing  than  a  rule  of  a  Society  ;  and  they,  who  can  set  aside  the  com- 
mand of  God  and  the  authority  of  His  Church,  will  hardly,  I  doubt,  be 
tied  by  the  rules  of  a  private  Society. 

"  As  to  the  mixture,  Mr.  Colly  told  me  he  would  assure  me  it  was 
constantly  used  at  Christ  Church.  However,  if  you  have  reason  to 
doubt  it,  I  would  have  you  to  inquire  ;  but  I  cannot  think  the  want  of 
it  a  reason  for  not  communicating.  If  I  could  receive  where  the  mixture 
was  used,  I  would  ;  and,  therefore,  I  used  to  prefer  the  Castle  to  Christ 
Church;  but,  if  not,  I  should  not  think  myself  any  further  concerned  in 
the  matter  than  as  it  might  be  some  way  or  other  in  my  power  to  get  it 
restored.2 

"Pray  be  so  kind  as  to  call  on  Mr.  Hollins,  head  of  our  college, 


other  guides.  Clayton,  without,  perhaps,  adopting  all  the  opinions 
of  his  non-juring  adviser,  was  doubtlessly  influenced  by  them  to  the 
end  of  life.  Dr.  Deacon  died  in  1753,  and  was  buried  in  St.  Ann's 
churchyard,  Manchester.  The  following  clumsy  inscription  was  on  his 
tomb  : — 

"  *Ei  \ir\  iv  erravpeo. 

"  Here  lie  interred  the  remains  (which,  though  mortality  is  at  present 
corrupt,  it  shall  one  day  most  surely  be  raised  again  to  immortality,  and 
put  on  incorruption)  of  Thomas  Deacon,  the  greatest  of  sinners,  and  the 
most  unworthy  of  Primitive  Bishops,  who  died  16th  of  February,  1753,  in 
the  fifty-sixth  year  of  his  age  ;  and  of  Sarah,  his  wife,  who  died  July  4th, 
1  745,  in  the  forty-fifth  year  of  her  age.  The  Lord  grant  the  faithful,  here 
underlying,  the  mercy  of  the  Lord  in  that  day!  (2  Tim.  i.  18) 

"  'El>  TOVTU)  vlkcl." 

{Gentleman's  Magazine,  1821.) 

1  The  Ecclesiastical  term  for  the  Fasts  of  the  fourth  and  sixth  days  of 
the  week,  Wednesday  and  Fiiday,  in  memory  of  the  council  which  con- 
demned Christ,  and  of  His  passion. 

2  Here,  again,  the  Oxford  Methodists  have  recourse,  not  to  the  Bible, 
as  at  the  commencement  of  their  history,  but  to  superstitious  canons.  At 
the  Council  of  Constantinople,  A.D.  683,  it  was  decreed  against  the 
Armenians,  that  wine  used  at  the  Eucharist  should  be  mixed  with  water  ; 
and,  in  support  of  this,  were  quoted  the  Liturgies  of  St.  James,  and  St. 
Basil,  and  the  37th  Canon  of  the  African  Code.  Of  course,  the  origin  of 
this  superstition  was  the  fact,  that  water,  as  well  as  blood,  came  out  of 
the  side  of  the  Divine  Redeemer  ;  but  Dr.  Deacon,  in  a  pamphlet,  pub- 
lished in  1 719,  and  entitled,  "  The  Plaintiff's  Charge  Disproved,"  etc., 
took  other  ground.    He  maintained  that  our  blessed  Saviour  used  wine 


The  Jacobite  Churchman. 


35 


for  four  pictures  of  mine,  namely,  * Whitcchapcl  Altar-piece,'  'Mary  1733 
Magdalene,'  and  our  two  founders ;   and  get  them  sent  up,  by  any  . 
convenient  opportunity,  to  Mr.  Rivington,  who  will  send  them  down     ^C  2 
to  me. 

"  My  best  respects  attend  your  brother.  I  must  beg  the  favour  of  him 
to  give  himself  the  trouble  of  writing  out  the  hymns  to  '  God  the  Father 
and  God  the  Son,'  for  me.  A  person  of  quality,  Lady  Catherine  Gray, 
borrowed  mine,  and  has  lost  them. 

"  I  am,  dear  sir,  your  most  affectionate  friend  and  servant, 

"J.  Clayton." 

This  is  an  important  letter,  not  only  as  exhibiting  the 
religious  earnestness,  but  also  the  high  churchism  of  the 
Oxford  Methodists.  The  following,  which  was  written  two 
months  later,  is  likewise  full  of  interest.  It  was  addressed, 
like  the  former  one,  "  to  the  Rev.  Mr.  Wesley,  Fellow  of 
Lincoln  College,  Oxon." 

"Manchester,  September  10,  1733. 
"  Rev.  and  dear  Sir,— I  was  last  week  at  Dr.  Lever's,  where  I  but 
narrowly  missed  of  seeing  Mr.  Brooke,  of  our  college,  who  came  the 
evening  after  I  left  Alkrington.  I  saw  Dr.  Lever  to-day,  who  joins  with 
me  in  sincere  respects  to  your  brother  and  yourself.  His  new  dignity  and 
his  being  put  in  Commission  of  the  Peace,  have,  at  present,  quite  unfitted 
him  for  serious  talk;  and,  therefore,  I  must  wait  for  a  more  favourable 
opportunity  of  pressing  those  virtues,  which  you  first  convinced  him  of 
the  necessity  of. 

"  Dr.  Deacon  tells  me,  that,  he  had  no  view  in  fixing  the  Psalms  for 
common  days  ;  but,  after  reading  your  letter,  is  convinced  of  the  expedi- 
ency of  serving  any  of  those  three  ends  you  mention.  The  feasts  and  the 
fasts  were  the  days  he  principally  regarded ;  but  he  would  take  it  as  a 
favour  from  you  if  you  would  communicate  to  me  any  improvements  you 
may  possibly  make  in  it.  He  thinks  your  third  rule  would  be  most 
expedient, — namely,  to  put  together  such  psalms  as  best  explain  and 
illustrate  each  other.  And  he  knows  not  but  that  on  this  scheme  the 
proper  psalms  for  festivals  and  fasts  may  be  more  advantageously  fixed, 
by  transposing  some  from  the  first,  second,  and  other  Sundays,  etc.,  to 
those  which  have  psalms  which  better  answer  them.  He  will  consider 
this  point  as  soon  as  he  has  leisure,  but  desires,  in  the  meantime,  that  you 
would  let  us  know  your  thoughts  upon  the  matter,  because  his  order  for 
reading  the  Psalter  is  likely  soon  to  see  the  light,  being  to  be  published 


and  water  at  the  Eucharist  ;"  that  He  "ordained  these  elements  to  be  the 
matter  of  the  sacrament,  and  commanded  His  apostles  and  the  Church  to 
practice  after  His  example."  Deacon  adds  : — "  How  terrible  the  conse- 
quence may  be  of  omitting  part  of  our  Redeemer's  cup,  is  what  I  dare 
not  determine." 


36 


Rev.  John  Clayton, 


1733  with  a  collection  of  Primitive  Devotions,  both  public  and  private,  which  is 
  even  now  in  the  press.1 

^e  24  "  Poor  Miss  Potter!  2  I  wonder  not  that  she  is  fallen.  Where  humility 
is  not  the  foundation,  the  superstructure  cannot  be  good.  And,  yet,  I  am 
sorry  to  hear  the  tidings  of  her,  especially  that  she  has  a  great  man  for 
her  confessor,  who  dissuades  her  from  constant  communion.  I  am  sure, 
she  has  great  occasion  to  use  all  the  means  of  grace,  which  Providence 
provides  for  her,  and  hope  that  God  will  in  time  open  her  eyes  to  see  the 
great  need  she  has  of  help  from  above.    I  would  not  persuade  you  to 


1  This  work,  by  Dr.  Deacon,  was  entitled,  "A  Complete  Collection  of 
Devotions  :  taken  from  the  Apostolical  Constitutions,  the  Ancient  Litur- 
gies, and  the  Common  Prayer  Book  of  the  Church  of  England. 

"  Part  I.  Comprehending  the  Public  Offices  of  the  Church.  Humbly 
offered  to  the  Consideration  of  the  present  Churches  of  Christendom, 
Greek,  Roman,  English,  and  all  others. 

"  Part  II.  Being  a  Primitive  Method  of  Daily  Private  Prayer,  containing 
Devotions  for  the  Morning  and  Evening,  and  for  the  Ancient  Hours  of 
Prayer,  nine,  twelve,  and  three;  together  with  the  Hymns  of  Thanks- 
givings for  the  Lord's  Day  and  Sabbath;  and  Prayers  for  Fasting  Days; 
as  also  Devotions  for  the  Altar,  and  Graces  before  and  after  Meat;  all 
taken  from  the  Apostolical  Constitutions,  and  the  Ancient  Liturgies,  with 
some  additions :  and  recommended  to  the  practice  of  all  private  Christians 
of  every  Communion.    London:  Printed  for  the  Author.  1734." 

This  is  a  curious  book,  showing  the  ritualistic  proclivites  of  Dr.  Deacon 
and  his  friends.  Space  forbids  lengthened  extracts ;  but,  in  "  Morning 
Prayer,"  occurs  the  following ;  "  Let  us  pray  for  those  who  are  departed  in 
the  faith,  and  are  at  rest  in  Christ;  that  God,  the  lover  of  mankind,  who 
hath  received  their  souls,  would  forgive  them  all  their  sins  voluntary  and 
involuntary,  and  of  His  great  mercy  would  graciously  grant  them 
perpetual  peace  in  the  region  of  the  just." 

There  are  public  Prayers,  "for  the  Catechumens,  or  unbaptized 
persons,  who  are  receiving  instruction  in  Christianity;"  and  "for  the 
Energumens,  or  Persons  possessed  by  Evil  Spirits." 

There  is  "  The  Form  of  admitting  a  Penitent  to  Penance,"  embracing  a 
confession  of  his  crimes  to  the  Priest ;  and  a  prayer  that  God  would  "graci- 
ously accept  the  man's  Penance ;  and  that,  by  his  continuance  in  a  state  of 
mournful  confession  and  prayer,  he  may  the  sooner  obtain  God's  merciful 
pardon." 

In  the  Office  of  Baptism,  it  is  ordered,  that,  the  Priest  shall  "anoint  the 
child  with  the  Holy  Oil,  and  make  the  sign  of  the  Cross  upon  its  forehead, 
breast,  and  palms  of  the  hands."  It  was  then  to  be  "  dipped  in  the  water 
three  times  ;"  and  then  to  be  "  clothed  in  White  Garments  ;"  after  which, 
the  Sponsors  were  to  give  it  "  the  Kiss  of  Peace,"  and  the  Priest  was  to 
put  into  its  mouth  "a  little  of  the  Consecrated  Milk  and  Honey." 

Then  there  is  "  The  Form  of  Consecrating  the  Oil  for  Baptism  : "  and 
"The  Form  of  Consecrating  the  Milk  and  Honey:"  and  "The  Form  of 
Consecrating  the  Chrism  for  Confirmation  :  "  and  "  The  Form  of  Conse- 
crating the  Oil  for  the  Sick."  N.B.  The  Oil  was  to  be  "  sweet  oil  of 
Olives ; "  and  the  Chrism  "  sweet  oil  of  Olives  and  precious  balsam, 
commonly  called  Balm  of  Gilead." 

These  extracts  speak  for  themselves. 

2  Was  this  the  daughter  of  Dr.  Potter,  Bishop  of  Oxford?  And  was  she 
one  of  the  Oxford  Methodists  ? 


The  jfacobite  Churchman. 


37 


leave  off  reading  with  her.  Who  knows  whether  you  may  not  raise  her  171 
again  to  the  eminence  from  which  she  has  fallen  ?  At  least,  though  she  — 
neglect  the  weighter  matters  of  the  law,  yet  keep  up  in  her  that  reverend  £° 
respect  she  bears  it,  even  by  the  tithing  of  'mint,  anise,  and  cummin.' 

"As  to  reading  the  ancients,  I  fancy  'Cotelerii1  Biblioth.  Patrum 
Apostol.'  would  be  the  best  book  to  begin  with  j  for,  though  I  will  not  say, 
that,  all  the  works  there  contained  are  genuine,  yet  I  dare  avow  them  to 
be  very  ancient,  and  to  contain  the  primitive  doctrine  and  discipline  of 
the  Church,  though  published  under  feigned  names.  You  will  find  a 
dissertation  upon  every  work,  which  contains  the  several  testimonies  of 
Fathers  and  Councils,  whereby  the  authority  is  confirmed  ;  and,  according 
to  the  evidence  produced,  you  must  judge  of  the  authenticity  of  the  several 
pieces.  The  Epistles  of  St.  Clement  are  universally  owned  to  be  his  ;  and 
so  are  the  smaller  Epistles  of  St.  Ignatius  ;  and,  indeed,  I  think,  Whiston, 
in  his  '  Primitive  Christianity,'  has  urged  such  arguments  in  defence  of 
the  larger  as  can  never  be  answered.  St.  Barnabas's  Epistle,  and  Hermas's 
Pastor  are  works  of  the  Apostolic  age,  as  may  be  proved  by  the  internal 
characters  both  of  language  and  doctrine,  whether  they  be  the  works 
of  the  venerable  authors  they  are  ascribed  to  or  not.  The  Apostolical 
Canons  are  learnedly  defended  by  Bishop  Beveridge,  and  they  sufficiently 
vindicate  the  Constitutions.2  The  Recognitions3  of  Clement  are  generally 
reckoned  the  most  modern  piece  in  these  two  volumes,  but  they  are  really 
a  most  admirable  work. 

"And  now  for  the  last  page  of  your  letter.  I  would  answer  it ;  and, 
yet,  for  my  unworthiness,  I  dare  not, — for  my  ignorance,  I  cannot.  How 
shall  I  direct  my  instructor  in  the  school  of  Christ?  Or  teach  you,  who 
am  but  a  babe  in  religion?  However,  I  must  be  free  to  tell  you  my 
sentiments  of  what  you  inquire  about.  On  Wednesday  and  Friday,  I 
have,  for  some  time,  used  the  Office  for  Passion  week  out  of  '  Spinckes'4 
Devotions,'  and  bless  God  for  it.    I  found  it  very  useful  to  excite  in  me 


^ohn  Baptist  Cotelerius  was  a  learned  French  author,  born  in  1628. 
He  made  a  collection  of  the  writings  of  the  Fathers,  who  lived  in  the 
Apostolic  age,  revised  and  corrected  from  several  manuscripts,  with  a 
Latin  translation  and  notes.  His  work  was  published  in  two  volumes 
folio,  in  1672. 

2  "  The  Apostolical  Constitutions,"  a  collection  of  regulations  attributed 
to  the  Apostles,  and  supposed  to  have  been  collected  by  St.  Clement, 
whose  name  they  bear. 

3  "  The  Recognitions  of  Clement,"  a  book  whose  authenticity  has  been 
greatly  doubted,  and  whose  chief  subject  is  the  "  Travels  and  Acts  of  Peter." 

4  Mr.  Spinckes  was  prebendary  of  Salisbury,  and  rector  of  St.  Martin's 
in  that  town.  In  1690,  he  was  deprived  of  all  his  preferments  for  refusing 
to  take  the  oaths  to  William  and  Mary.  In  1 71 3,  he  was  consecrated  a 
non-juring  bishop  by  Dr.  Hickes,  and  the  Scotch  bishops,  Campbell  and 
Gadderar.  He  died  in  1727.  The  full  title  of  the  book,  which  Clayton 
mentions  is,  "The  True  Church  of  England-Man's  Companion  in  the 
Closet;  or,  a  Complete  Manual  of  Private  Devotions;  collected  from  the 
Writings  of  Archbishop  Laud,  Bishop  Andrews,  Bishop  Ken,  Dr.  Hickes, 
Mr.  Kettlewell,  Mr.  Spinckes,  and  other  eminent  Divines  of  the  Church  of 


38 


Rev.  John  Clayton, 


I733     that  love  of  God,  and  sorrow  for  having  offended  Him,  which  makes  up 
—      the  first  great  branch  of  repentance.    You  know  it  consists  of  meditations 
l£e  24  on  our  Saviour's  life,  all  the  meditations  being  joined  with  proper  devo- 
tions.   I  could  only  wish,  I  was  provided  with  two  such  Offices,  one  for 
Wednesday,  and  the  other  for  Friday. 

"  Refer  your  last  question  to  Mr.  Law.  I  dare  not  give  directions  for 
spending  that  time  which  I  consume  in  bed,  nor  teach  you,  who  rise  at 
four,  when  I  indulge  myself  in  sleep  till  five. 

"  Dear  Sir,  pray  for  me  that  I  may  press  forward  in  the  paths  of 
perfection,  and,  at  length,  attain  the  land  of  everlasting  life.    Adieu  ! 

"John  Clayton." 
"  I  believe  you  will  see  a  young  gentleman  of  my  acquaintance,  who  is 
a  very  pious  man,  but  who  greatly  stands  in  need  of  Christian  prudence 
to  direct  him.  In  particular,  with  regard  to  his  conduct  towards  his 
parents,  his  religion  sometimes  seems  to  savour  of  self.  Will  you  instruct 
and  save  him  ?" 

These  letters  are  long,  perhaps  also  dry  and  tedious  ; 
but  they  are  useful  in  casting  considerable  light  on  Oxford 
Methodism.  We  learn,  that  the  godly  brotherhood,  though 
unevangelical,  were,  in  the  highest  degree,  conscientious  and 
devout.  In  this  respect,  they  put  to  shame,  not  only  the 
great  bulk  of  professing  Christians,  but,  many  who,  at  the 
present  day,  are  known  by  the  name  of  Methodists.  Doubt- 
less, they  sought  salvation  by  the  practice  of  piety  and  good 
works ;  but  the  piety  and  good  works  themselves  are  not  to 
be  censured,  but  commended.  Self-examination,  prayer, 
sacramental  attendance,  fasting,  diligence,  kindness  to  the 
poor,  deep  concern  for  the  conversion  of  sinners,  and  early 
rising,  are  not  things  of  slight  importance ;  but  deserve  far 
more  practical  recognition  than  what  they  get. 

As  to  the  special  religious  observance  of  saint  days  and 
of  the  Jewish  Sabbath  ;  and  the  sacred  adoption  of  eccle- 
siastical canons  and  decretals,  opinions  will  differ ;  but  most 
Methodists  will  concur  in  the  Methodist  Preachers'  opinions, 
as  stated  by  Wesley  himself,  in  1755  : 

"  They  think  the  Decretals  are  the  very  dregs  of  Popery ;  and  that  the 
Canons  of  1603,  are  as  grossly  wicked  as  absurd.    They  think — 1.  That, 


England.  With  a  Preface  by  the  Reverend  Mr.  Spinckes."  Though 
deficient  in  its  recognition  of  the  doctrine  of  salvation  by  faith,  it  contains 
hardly  anything  seriously  objectionable;  it  is  intensely  devotional;  and 
could  be  sincerely  used  by  none  except  those  who  made  religion  the 
supreme  business  of  their  lives. 


The  Jacobite  Churchman. 


39 


the  spirit  which  they  breathe  is,  throughout,  truly  Popish  and  anti-Chris-  1733 
tian.    2.  That,  nothing  can  be  more  diabolical  than  the  ipso  facto  excom-  — 
munication  so  often  denounced  therein.    3.  That,  the  whole  method  of     ^e  2 
executing  these  Canons,  the  process  used  in  our  Spiritual  Courts,  is  too 
bad  to  be  tolerated  (not  in  a  Christian,  but)  in  a  Mahometan  or  Pagan 
nation."  1 

Dr.  Deacon,  the  non-juring  clergyman,  was  Clayton's  bosom 
friend,  and  Wesley's  chosen  counsellor.  William  Law,  another 
non-juror,  was  consulted  as  their  guide.  Mr.  Spinckes'  volume, 
made  up  of  extracts  from  the  works  of  the  most  eminent  of  the 
tiigh-church  party,  was  one  of  their  books  of  devotion.  Under 
such  circumstances,  it  is  not  surprising  to  find  them  plunging 
into  the  authentic  and  unauthentic  writings  of  the  Christian 
Fathers ;  listening  to  Apostolical  and  other  Canons  as  to  the 
voice  of  oracles ;  displaying  ridiculous  anxiety  about  sacra- 
mental wine  being  mixed  with  water ;  and  assuming  an  arro- 
gant willingness  to  become  auricular  confessors.  Up  to  the 
time  of  Clayton's  admission  among  the  Oxford  Methodists, 
we  find  none  of  these  proclivities.  The  Bible  had  been  their 
sole  supreme  authority  in  faith  and  morals ;  and,  hence, 
though  their  views  of  evangelical  truth  were  unquestionably 
defective,  their  lives  were  free  from  the  practice  of  popish 
follies.  Now  it  began  to  be  otherwise.  Some  of  the  young 
men  were  priests ;  and  priests,  according  to  the  Canons  of 
the  Church,  were  invested  with  the  terrible  prerogatives  of 
enforcing  auricular  confession,  of  pronouncing  divine  absolu- 
tion, and  of  administering  the  body  and  blood  of  the  blessed 
Jesus  !  "  Poor  Miss  Potter "  had  a  confessor,  who,  though  a 
great  man,  was,  evidently  in  Clayton's  estimation,  heretical. 
Emily  Wesley  indignantly  and  righteously  refused  all  con- 
fessors, her  brother  not  excepted.  Well  would  it  be  if  the 
priests  of  the  present  day,  who  "  creep  into  houses,  and  lead 
captive  silly  women,"  were  answered,  as  this  noble-minded 
young  lady  answered  Wesley,  the  Arch-Methodist.  She 
writes : — 

"  To  open  the  state  of  my  soul  to  you,  or  any  of  our  clergy,  is  what  I 
have  no  inclination  to  at  present  ;  and,  I  believe,  I  never  shall.  I  shall 
not  put  my  conscience  under  the  direction  of  mortal  man,  frail  as  myself. 
To  my  own  Master  I  stand  or  fall.    Nay,  I  scruple  not  to  say,  that  all 


Wesley's  Works,  vol.  xiii.,  p.  185. 


4Q 


Rev.  John  Clayton, 


J736  such  desire  in  you,  or  any  other  ecclesiastic,  seems  to  me  like  church 
A^e  27  tyranny,  and  assuming  to  yourselves  a  dominion  over  your  fellow-crea- 
tures, which  was  never  designed  you  by  God.  ...  I  farther  own,  that, 
I  do  not  hold  frequent  communion  necessary  to  salvation,  nor  a  means  of 
Christian  perfection.  But  do  not  mistake  my  meaning:  I  only  think  com- 
muning every  Sunday,  or  very  frequently,  lessens  our  veneration  for  that 
sacred  ordinance  ;  and,  consequently,  our  profiting  by  it." 

This  was  a  sensible  rebuke  of  priestly  pretensions. 

Clayton  was  young,  only  twenty-four ;  but,  besides  his 
scholarship,  he  was  evidently  a  man  of  extensive  reading.  As 
the  son  of  a  bookseller,  he  had  had  the  opportunity  of  grati- 
fying literary  cravings  from  his  earliest  days.  He  was  a  man 
of  energy  ;  and,  though  he  reproaches  himself  for  his  sluggish- 
ness in  not  rising  earlier  than  at  five  o'clock,  he  was  exemplary 
for  his  diligence.  All  this  had  already  made  him  a  man  of 
mark.  In  this  very  year,  1733,  he  was  appointed  to  preach 
the  ordination  sermon  in  Manchester  cathedral ;  and  was  so 
ardent  in  the  enforcement  of  the  rubrics  of  the  Church,  and 
so  successful  in  his  ministerial  and  pastoral  office  as  to  bring 
seventy  old  people,  all  of  them  above  sixty  years  of  age,  to 
be  confirmed  by  the  bishop  in  Salford  church.1 

Three  years  later,  he  was  selected  to  occupy  another  import- 
ant post.  Darey  Lever,  Esq.,  LL.D.,  has  been  already  men- 
tioned as  one  of  the  friends  of  Clayton  and  of  the  two 
Wesleys.  This  gentleman,  being  appointed,  in  1736,  to  fill 
the  distinguished  office  of  High  Sheriff  of  Lancashire,  made 
Clayton  his  chaplain.  In  such  a  capacity,  Clayton  had  to 
preach  at  the  Lancaster  assizes ;  and  chose  for  his  text,  the 
words, — "  He  beareth  not  the  sword  in  vain  ;  for  he  is  the 
minister  of  God,  a  revenger,  to  execute  wrath  upon  him  that 
doeth  evil "  (Rom.  xiii.  4).  This  was  a  ticklish  subject  for  so 
young  a  man ;  but  the  chaplain  was  not  without  courage  ; 
and  gave  utterance  to  sentiments,  which,  at  the  present  day, 
would  scarcely  be  popular.  The  discourse  was  printed,  and 
the  title  will  suggest  an  idea  of  the  preacher's  faithfulness. 
"  The  Necessity  of  duly  executing  the  Laws  against  Immo- 
rality and  Profaneness  :  Set  forth  in  a  Sermon,  preached  at 
the  Assizes  held  at  Lancaster,  before  the  Honourable  Sir 
Lawrence  Carter,  one  of  the  Barons  of  his  Majesty's  Court 


1  The  Private  Journal  and  Literary  Remains  of  John  Byrom.  1855. 


The  Jacobite  Churchman. 


4i 


of  Exchequer.     By  John  Clayton,  A.M.  late  of  Brazenosc  1736 
College,  Oxon.    Published  at  the  request  of  the  High  Sheriff,  Age" 2 
and  the  Gentlemen  of  the  Grand  Jury.  London.   1736."  8vo, 
29  pp.    Two  or  three  extracts  may  be  useful,  as  serving  to 
illustrate  Clayton's  views  and  style,  and  also  the  alarming 
wickedness  of  the  nation. 

"  If  drunkards,  swearers,  and  debauchers  were  constantly  brought  to 
justice,  it  would  doubtless  lessen  the  number  of  criminals,  and  abate  the 
commonness  of  the  vices.  Many  a  poor  family  would  be  rescued  from 
beggary  and  starving,  were  the  drunken,  idle  master  of  it  properly  cor- 
rected. Besides,  this  strict  execution  of  the  penal  laws  against  these 
lesser  crimes,  would  be  a  most  probable  means  of  preserving  us  from 
those  more  dreadful  vices  of  perjury,  robbery,  and  murder ;  and  would 
make  sanguinary  laws  less  needful,  and  capital  punishments  less  frequent ; 
for  experience  teaches  us  that  vice,  as  well  as  virtue,  is  of  a  progressive 
nature"  (p.  15). 

Again,— 

"The  fountain  from  which  the  Magistrate  draws  his  power,  for  the 
punishment  of  wickedness  and  vice,  is  none  other  but  God  himself.  All 
power,  whether  spiritual  or  temporal,  is  originally  derived  from  the  Supreme 
Monarch  of  the  world,  who  is  King  of  kings,  and  Lord  of  lords.  Since, 
therefore,  every  Power,  whether  it  be  supreme  or  subordinate,  does  pri- 
marily and  originally  derive  all  its  authority  from  above,  surely  the  gift  of 
God  ought  to  be  used  to  His  honour  and  glory.  Authority  is  a  sacred 
thing,  of  divine  original,  and,  therefore,  as  it  may  not  be  resisted  by  sub- 
jects without  danger  of  damnation,  so  neither  may  it  be  lightly  neglected, 
nor  wantonly  misapplied  by  those  entrusted  with  it ;  lest  they  provoke  that 
God  to  anger,  who  putteth  down  one  Ruler y  and  setteth  up  another" 
(p.  17). 
Again,— 

"  Wickedness  is  grown  to  such  a  head  in  the  world, — immorality  and 
profaneness  are  become  so  epidemical  among  us,  that,  it  is  much  to  be 
feared,  nothing  but  discipline  and  wholesome  rigour  can  prove  a  cure  for 
it.  The  infection  of  vice  is  extended  so  far  and  wide,  and  the  contagion 
of  sin  spreads  so  prodigiously  fast,  that  it  seems  necessary  to  use  severe 
methods  towards  the  corrupted  parts,  if  we  hope  either  to  recover  them, 
or  to  save  those  that  are  as  yet  untouched  with  the  disease.  God  knows, 
the  flagrant  impiety  of  our  days,  the  excessive  corruption  of  these  dregs  of 
time, — this  rust  of  the  iron  age,  into  which  we  are  fallen, — is  such  as  every 
good  man  must  complain  of,  and  for  which  charity  itself  can  find  no  suffi- 
cient excuse  or  extenuation  "  (p.  7). 

Advocates  of  political  expediency  may  object  to  these 
high-toned  sentiments ;  but  there  are  still  a  few  who  have 


42 


Rev.  John  Clayton, 


1738     old-fashioned  hardihood  enough  to  exclaim  with  the  Psalmist, 
Age" 29  "Who  will  rise  up  for  me  against  the  evildoers?  orAvho  will 
stand  up  for  me  against  the  workers  of  iniquity?"  (Psalm 
xciv.  16). 

The  friendship  between  Clayton  and  the  Wesley  brothers 
was  unbroken  until  the  latter  departed  from  Church  usages, 
and  became  out-door  evangelists.  In  1735,  when  urged  by 
Oglethorpe  and  others  to  go  to  Georgia,  Wesley,  not  only 
sought  advice  from  his  brother  Samuel  and  William  Law, 
but  went  to  Manchester  to  consult  with  Clayton  and  others 
whose  judgment  he  respected  ;  and,  six  weeks  after  his  return 
from  the  Georgian  colony,  we  find  him  spending  several  days 
with  his  old  Oxford  friend.    He  writes  : — 

"1738.  March  15.  I  set  out"  (from  Oxford)  "for  Manchester,  with 
Mr.  Kinchin,  Fellow  of  Corpus  Christi,  and  Mr.  Fox,  late  a  prisoner  in 
the  city  prison.  Friday,  the  1 7th,  we  spent  entirely  with  Mr.  Clayton,  by 
whom,  and  the  rest  of  our  friends  here,  we  were  much  refreshed  and 
strengthened.  Mr.  Hoole,  the  Rector  of  St.  Ann's  church,  being  taken 
ill  the  next  day,  on  Sunday,  19th,  Mr.  Kinchin  and  I  officiated  at  Salford 
chapel  in  the  morning,  by  which  means  Mr.  Clayton  was  at  liberty  to  per- 
form the  service  of  St.  Ann's  ;  and,  in  the  afternoon,  I  preached  there  on 
those  words  of  St.  Paul,  1  If  any  man  be  in  Christ,  he  is  a  new  creature.'"1 

Two  months  after  the  date  of  this  extract  from  his  journal, 
Wesley,  ceasing  to  rely  on  the  merit  of  his  own  good  works, 
and  trusting  solely  for  salvation  in  the  infinitely  meritorious 
sacrifice  of  Christ,  experienced  an  amazing  change.  His  own 
words  must  be  quoted.  After  relating  that,  for  "above  ten 
years,"  he  had  "dragged  on  heavily,"  "trusting  to  his  own 
works  and  his  own  righteousness,"  M  in  a  refined  way,  zealously 
inculcated  by  the  mystic  writers,"  2  he  remarks  : — 

"  1738.  May  24.  In  the  evening  I  went  very  unwillingly  to  a  society  in 
Aldersgate  Street,  where  one  was  reading  Luther's  preface  to  the  Epistle 
to  the  Romans.  About  a  quarter  before  nine,  while  he  was  describing 
the  change  which  God  works  in  the  heart  through  faith  in  Christ,  I  felt 
my  heart  strangely  warmed.  I  felt  I  did  trust  in  Christ,  Christ  alone,  for 
salvation  ;  and  an  assurance  was  given  me,  that  He  had  taken  away  my 
sins,  even  mine,  and  saved  me  from  the  law  of  sin  and  death."  3 


1  Wesley's  Works,  vol.  i.,  p.  83.       2  Ibid.  p.  94,  95.       3  Ibid.  p.  97. 


The  Jacobite  Churchman.  43 


This  was  the  turning  point  in  Wesley's  history.  Hitherto,  1738 
like  his  friend  Clayton,  he  had  hoped  to  be  saved  by  works  ;  Age~2 
now  he  was  saved  by  faith.  This  new  experience  confirmed 
his  new  conceptions  of  gospel  truth,  and  he  began  to  preach 
accordingly.  He  insisted  upon  good  works  as  rrfuch  as  ever  ; 
but  he  henceforth  taught,  that  man  is  saved,  not  by  these,  but 
by  faith  in  Christ  only.  His  new  doctrine  was  the  means 
of  his  being  shut  out  of  churches  ;  and  this  led  to  his  preach- 
ing in  the  open  air ;  and  the  whole  resulted  in  a  rupture 
of  the  friendship  between  him  and  Clayton,  who,  so  far  as 
there  is  evidence  to  show,  went  on  to  the  end  of  life, 
as  he  and  Wesley  had  begun  at  Oxford, — a  sincere,  earnest, 
self-denying,  devout,  and  laborious  Pharisee,  trusting  in 
his  own  righteousness,  instead  of  trusting  solely  in  Christ 
Jesus. 

After  the  date  of  Wesley's  conversion,  we  hear  of  no  further 
friendly  meetings.  Clayton's  death  did  not  occur  till  1773, 
but,  during  this  long  interval  of  thirty-five  years,  though 
Wesley's  visits  to  Manchester  were  numerous,  there  is  no 
mention  made  of  any  interview  between  the  two  Oxford 
Methodists.  No  proof  exists,  that  Clayton  ever  ranked  him- 
self among  Wesley's  opponents  and  slanderers ;  but,  from  this 
period,  he  ceased  to  be  one  of  Wesley's  friends.  Coldness 
sprang  up,  and  separation.  In  1756,  Charles  Wesley  spent 
nearly  a  fortnight  among  the  Manchester  Methodists,  the 
object  of  his  visit  being  to  prevent  their  seceding  from  the 
Established  Church.  He  himself  attended  the  Church  services, 
and  took  with  him  as  many  of  the  Methodists  as  he  could. 
He  heard  Clayton  preach  "a  good  sermon  on  constant 
prayer,"  and,  at  the  same  service,  by  the  senior  chaplain's 
invitation,  went  "  with  the  other  clergy  "  present  to  the  com- 
munion table,  and  received  the  sacrament ;  but  even  this  was 
not  enough  to  regain  Clayton's  favour ;  and,  hence,  the  follow- 
ing entries  in  Charles's  journal  : — 

"  1756.  Tuesday,  October  26.  My  former  friend,  Mr.  Clayton,  read  the 
prayers  at  the  Old  Church,  with  great  solemnity."  "  Saturday,  October  30. 
I  dined  with  my  candid  friend  and  censor,  Dr.  Byrom.  I  stood  close 
to  Mr.  Clayton  in  church  (as  all  the  week  past),  but  not  a  look  would  he 
cast  towards  me  ; 

"  So  stiff  was  his  parochial  pride," 


44 


Rev.  John  Clayton, 


1745      and  so  faithfully  did  he  keep  his  covenant  with  his  eyes,  not  to  look  upon 

  .   an  old  friend  when  called  a  Methodist." 

Lge  36 

It  has  been  already  shown,  that  Clayton  was  an  intimate 
friend  of  Dr.  Deacon,  the  non-juror ;  and  there  can  be  no 
doubt  that,  substantially,  the  ecclesiastical  and  political 
opinions  of  both  were  identical.  Hence,  it  is  not  surprising 
that  both  were  implicated  in  the  rebellious  proceedings  of 
1745. 

Charles  Edward  Stuart,  a  young  man  of  twenty-five,  with 
a  few  attendants,  five  or  six  hundred  broad-swords,  about 
two  thousand  muskets,  and  rather  less  than  ,£4,000  in  cash, 
set  out  from  France,  to  overturn  the  government  of  Great 
Britain,  and,  on  behalf  of  his  father,  to  demand  its  throne. 
Such  was  his  success,  that,  on  September  16th,  he  entered 
Edinburgh.  Three  days  afterwards,  the  battle  Of  Preston  Pans 
was  fought ;  and,  immediately,  the  handsome  Young  Pretender 
began,  as  prince  regent,  to  exercise  various  acts  of  sovereign 
authority.  He  appointed  a  council ;  ordered  regiments  to  be 
levied  for  his  service  ;  and  held  drawing-rooms,  which  were, 
for  the  most  part,  brilliantly  attended,  and  generally  ended 
in  a  public  supper  and  a  ball.  On  the  last  day  of  October, 
Charles  Edward  quitted  Edinburgh,  at  the  head  of  six 
thousand  men  ;  and,  in  a  fortnight,  took  Carlisle.  On 
November  29th,  he  and  his  troops  reached  Manchester ;  and 
then  proceeded,  by  regular  marches,  to  Derby,  where  they 
arrived  on  December  4th.  This  was  their  nearest  approach 
to  London.  Before  the  year  was  ended,  they  were  hastily 
retreating  to  Carlisle,  Glasgow,  Stirling,  and  the  Highlands. 

There  we  leave  them,  and  return  to  Manchester.  A 
local  authority 1  has  stated,  that,  previous  to  the  rebellion 
of  1745,  Charles  Edward  had  passed  several  weeks  at  An- 
coats  Hall,  the  seat  of  Sir  Oswald  Moseley  ;  and,  that,  the 
leading  inhabitants,  the  clergy  of  the  Collegiate  Church, 
together  with  Dr.  Deacon  and  his  followers,  were  all  warm 
adherents  of  the  cause  of  the  exiled  Stuarts,  and  recog- 
nised, as  their  political  leaders,  Colonel  Townley,  Dr.  Byrom, 
Mr.  Dickenson,  and  others  ;  who  were  accustomed  to  hold  their 


1  "  Manchester  :  its  Political,  Social,  and  Commercial  History,"  by  James 
Wheeler.  1836. 


The  yacobiie  Churchman. 


45 


meetings  in  a  public-house,  contiguous  to  Jackson's  Ferry,  1745 
near  Didsbury.  Age~3 

To  what  extent  Clayton  was  associated  with  these  sym- 
pathising and  plotting  Jacobites,  it  is  impossible  to  determine; 
but,  when  the  prince  marched  through  Salford,  in  1745,  this 
high  churchman,  with  more  hardihood  than  prudence,  fell 
upon  his  knees  before  him,  and  prayed  for  the  blessing  of 
God  on  the  adventurous  Chevalier.1  Charles  Edward  made 
the  "  Palace  "  hostelry,  in  Market  Street  Lane,  his  residence  ; 
and  hither  Jacobites  of  both  sexes  flocked  to  welcome  him. 
Three  sons  of  Dr.  Deacon,  true  to  their  father's  principles,  en- 
listed beneath  the  Pretender's  banner;  Charles  Deacon  being 
placed  at  the  head  of  the  recruiting  department,  and  Thomas 
and  Robert  Deacon  being  made  Lieutenants. 

The  results  were  disastrous.  Charles,  Thomas,  and  Robert 
Deacon  fell  into  the  hands  of  the  Royalists,  at  Carlisle  ;  were 
tried,  condemned,  and  executed  in  London,  in  July,  1746  ;  the 
head  of  the  eldest,  together  with  that  of  Adjutant  Siddal,  be- 
ing sent  to  Manchester,  and  fixed  on  the  Exchange.  Townley, 


1  Dr.  Byrom's  eldest  daughter  has  left  a  journal  of  the  events  of  this 
memorable  entry  into  Manchester.  She  writes  : — "  1745.  November  29. 
Friday,  eleven  o'clock,  we  went  to  the  cross  ;  about  three  o'clock,  the 
Prince  and  the  main  body  came.  The  Prince  went  straight  to  Mr.  Dicken- 
son's, where  he  lodges  ;  the  Duke  of  Athol  at  Mr.  Marsden's,  and  the 
Duke  of  Perth  at  Gartside's.  The  bells  rung,  and  P.  Cotterel  made 
a  bonfire.  All  the  town  was  illuminated, — every  house,  except  Mr.  Dicken- 
son's. About  four  o'clock,  the  king  was  proclaimed.  The  mob  shouted 
very  cleverly. 

"  Saturday,  November  30.  An  officer  called  on  us  to  go  and  see  the 
Prince.  We  went  to  Mr.  Fletcher's,  and  saw  him  get  on  horseback  ;  and 
a  noble  sight  it  was.  I  would  not  have  missed  it  for  a  great  deal  of 
money.  When  he  rid  out  of  the  court,  he  was  received  with  as  much  joy 
and  shouting  almost  as  if  he  had  been  king  without  any  dispute.  As  soon 
as  he  was  gone,  the  officer  and  we  went  to  prayers  at  the  old  church, 
at  two  o'clock.  Mr.  Sprigley  read  prayers,  and  prayed  for  the  King 
and  Prince  of  Wales,  and  named  no  names.  We  went  up  to  Mr.  Fletcher's, 
and  stayed  there  till  the  Prince  was  at  supper.  Secretary  Murray  came 
to  let  us  know  that  the  Prince  was  at  leisure ;  so  we  were  all  introduced, 
and  had  the  honour  to  kiss  his  hand.  My  papa  was  fetched  prisoner 
(playfully,  by  the  ladies,)  to  do  the  same,  as  was  Mr.  Deacon ;  Mr.  Cattell 
and  Mr.  Clayton  did  it  without ;  the  latter  said  grace  for  him." 

Mr.  Dickenson's  house,  in  which  the  prince  resided,  was  at  the  top  of 
Market  Street.  There  was  a  court-yard  in  front,  shut  out  from  the  street 
by  large  iron  gates.  In  virtue  of  the  prince's  short  residence,  the  house 
was  afterwards  called  the  "  Palace  ";  and  on  its  becoming  a  hostelry,  was 
designated  the  "  Palace  Inn." 


46 


Rev.  John  Clayton, 


1746    the  colonel  of  the  Manchester  Jacobinical   regiment,  was 
Age~37  Ranged  on  Kennington  Common,  had  his  bowels  torn  out, 
and  his  heart  cast  into  a  fire ;  and  eight  of  his  officers  and 
men  were  treated  in  the  same  barbarous  manner.1 

Great  excitement  followed.  People  on  both  sides  were 
roused.  Whitworth's  Manchester  Magazine,  the  only  news- 
paper published  in  the  town,  took  the  part  of  the  Government; 
Dr.  Deacon,  Dr.  Byrom,  Clayton,  and  others,  were  obliged 
to  send  all  their  attacks,  replies,  and  other  Jacobite  outpour- 
ings to  the  city  of  Chester,  where  they  obtained  insertion 
in  the  Chester  Courant.  For  two  years,  this  paper  warfare  was 
continued  ;  and,  in  1749,  the  whole  of  what  had  been  printed, 
both  in  Manchester  and  Chester,  was  collected  and  published, 
in  a  i2mo  volume  of  324  pages,  entitled,  "Manchester 
Vindicated  ;  being  a  complete  Collection  of  the  Papers 
lately  published  in  Defence  of  that  Town  in  the  Chester 
Courant,  together  with  all  those  on  the  other  Side  of  the 
Question,  printed  in  the  Manchester  Magazine,  or  elsewhere, 
which  are  answered  in  the  said  Chester  Coitrant,  Chester, 

1749." 

In  Whitworth's  Magazine  of  September  23rd,  1746,  we 
find  the  following  : — 

"  Last  Thursday,  about  five  in  the  morning,  the  heads  of  Thomas 
Siddal  and  Thomas  Deacon  were  fixed  upon  the  Exchange.  Great 
numbers  have  been  to  view  them  ;  and  yesterday,  betwixt  eight  and  nine, 
Dr.  Deacon,  a  non-juring  priest,  and  father  to  one  of  them,  made  a 
full  stop  near  the  Exchange,  pulled  off  his  hat,  and  made  a  bow  to  them 
with  great  reverence.  He  afterwards  stood  some  time  looking  at  them. 
A  gentleman  of  the  town  was  with  him,  and  a  considerable  number 
of  spectators  were  present.  He  and  some  of  his  flock  have  been  seen  to 
do  so  before  several  times." 

This  act,  innocent  and  natural  enough  in  itself,  was  re- 
garded as  popery — a  worshipping  of  saints — and  gave  birth 
to  not  a  few  squibbs  and  verses.  The  following  was  by  a 
Quaker : — 

"  Doffing  the  hat  I  hold  no  sign  of  grace, 
Saving  in  prayer,  which  was  perhaps  the  case  ; 
But  yet,  my  friend,  I  hope  it  may  be  said, 
I'd  rather  see  a  hat  off  than  a  head." 


Pictorial  History  of  England,  vol.  iv.,  p.  548. 


The  Jacobite  Churchman. 


4? 


Another  letter,  dated  October  u,  1746,  says  : —  1746 

"  The  two  rebel  heads  are  revered,  and  almost  adored,  as  trophies  of  Age  37 
martyrdom.  The  father  of  one  of  them  (who  is  a  non-juring  bishop),  as 
he  passes  by,  frequently  pulls  off  his  hat,  and  looks  at  them  above  a 
minute,  with  a  solemn,  complacential  silence.  Some  suppose,  he  offers 
up  a  prayer  for  them  ;  others,  to  them.  His  church  daily  increases,  and 
he  is  in  the  highest  credit  and  intimacy  with  the  most  of  our  clergy." 

This  was  replied  to  in  a  somewhat  long  article.  The  writer 
says,  Dr.  Deacon  has  told  him  that  he  "never  passed  by  his 
son's  head  but  once ;  and  then,  indeed,  he  did  pull  off  his 
hat."  In  reference  to  Deacon's  large  and  growing  church,  it 
is  added : — 

I  cannot  find  above  a  score,  and  those  of  no  great  figure  or  substance, 
who  are  partakers  with  him  in  his  religious  singularity.  Besides,  what 
connection  is  there  between  politics  and  the  Doctor's  restoring  primitive 
ecclesiastical  usages  ?  What  has  the  mixt-cup,  infant  communion,  trine- 
immersion,  etc.,  to  do  with  King  George  and  the  Pretender  ?  " 

The  writer  continues  : — 

"  The  Doctor,  I  own,  is  respected  by  most  of  the  clergy ;  and,  I  will  add, 
by  most  of  the  laity  too ;  but  what  then?  I  could  name  in  turn  several  rigid 
Dissenters  in  the  highest  credit  and  intimacy  with  some  of  our  clergy ; 
and,  if  it  be  wrong  (which  is  indeed  a  new  doctrine  to  me)  for  the  clergy 
to  respect  and  converse  with  persons  of  different  opinions  in  religion,  I 
think  the  character  of  a  clergyman  of  the  Church  of  England  in  much 
less  danger  from  his  acquaintance  with  a  non-juring  bishop  than  with  a 
Calvinistical  Dissenter." 

In  a  letter,  dated  December  9,  1746,  Dr.  Deacon  writes  :  — 

"  I  have  not  adopted  the  political  principles  of  indefeasible  and  here- 
ditary right  into  my  religion,  and  make  these  an  essential  part  of  it  ; 
and  that  none  can  become  members  of  the  Church  to  which  I  belong, 
that  are  not  enemies  to  the  present  government.  I  do  hereby  declare 
that  the  same  is  utterly  false.  I  adopt  no  political  principles  into  my  reli- 
gion but  what  are  expressed  in  our  own  Common  Prayer  Book,  entitled, 
"  A  Compleat  Collection  of  Devotions." 

Much  recrimination  followed.  It  was  broadly  stated  in 
Whitwortlis  Magazine,  and  absolutely  denied  in  the  Chester 
Couranty  that,  whilst  the  Rebels  were  at  Manchester,  Dr. 
Deacon  "had  the  very  distinguished  honour  paid  him  of 
being  escorted  by  a  file  of  musqueteers  to  the  Pretender's 
lodgings;"  and  one  of  Whitworth's  poetasters  favoured  the 
public  with  the  following  : — 


48 


Rev.  John  Clayton, 


1746 

Age  37 


"  The  de'il  has  set  these  heads  to  view, 
And  put  them  upon  poles  ; 


Poor  de'il,  'twas  all  that  he  could  do, 
When  God  had  ta'cn  their  souls." 


Further  quotations  would  be  useless  and  wearisome.  Many 
of  the  poetical  scraps  strongly  resemble  the  poetry  of  Dr. 
Byrom,  an  undoubted  Jacobite  and  a  friend  of  Clayton.  His 
three  poems, — "  A  Dialogue,  occasioned  by  the  March  of 
the  Highlanders  into  Lancashire,  in  the  Year  1745";  "A 
Dialogue  about  compelling  a  Person  to  take  the  Oaths  to  the 
Government";  and  "A  Genuine  Dialogue,  between  a  Gentle- 
woman at  Derby  and  her  Maid,  in  the  beginning  of  December, 
1745,"  are  ample  proofs  of  his  sympathy  with  the  non-jurors, 
and  of  his  ardent  attachment  to  the  Stuarts ;  and,  though  it 
might  be  rash  to  assert  with  positiveness  that  he  was  actually 
the  author  of  the  Jacobite  versicles  in  the  Chester  Courant, 
it  is  not  unwarrantable  to  affirm  that  they  bear  a  striking 
similitude  to  his  well-known  lines  : — 

"  God  bless  the  King,  and  bless  the  Faith's  Defender  ! 
God  bless — no  harm  in  blessing — the  Pretender  ! 
But  who  Pretender  is,  and  who  is  King, 
Why,  bless  us  all,  that's  quite  another  thing." 

Of  Clayton's  participation  in  this  Jacobinical  controversy 
there  can  be  little  doubt.  In  fact,  he  is  said  to  have  assisted 
in  procuring  a  printing  press  for  Joseph  Harrop,  who  had 
been  one  of  Whitworth's  apprentices.  Harrop  began  the 
publication  of  a  paper,  in  opposition  to  that  of  his  late  master, 
and  to  that  paper  Clayton  was  an  important  contributor.1 
Clayton's  Jacobite  leanings  were  notorious.  In  WhitwortJi  s 
Magazine,  for  November  20,  1746,  he  was  publicly  rebuked, 
because  one  of  his  senior  scholars  had  recently  affronted  a 
lady  at  the  close  of  public  service  in  the  church  by  shouting, 
u  Down  with  the  Rump  ;"  an  affront,  however,  which  was  "  very 
pardonable  in  the  scholar,  since  that  was  a  health  at  the 
master's  table." 

Clayton's  praying  for  the  Pretender,  in  the  public  streets  of 
Salford,  has  been  already  mentioned.  It  is  also  said,  by  one 
who  .knew  him  personally,2  that  he  visited  Prince  Charles  at 


1  Everett's  "  Methodism  in  Manchester,"  p.  121, 
2  Mr.  Samuel  Barker. 


The  jfacobite  Churchman. 


49 


the  Palace  Inn,  paid  him  profound  respect,  and  was  regarded  1748 
as  a  sort  of  royal  chaplain.  Wheeler,  in  his  "  History  of  j\~y 
Manchester,"  asserts  that  when  the  government  sent  to  Man- 
chester to  search  for  those  who  had  shown  disloyalty  to  the 
House  of  Brunswick,  Clayton  absconded.  Be  that  as  it  may, 
he  was  placed  under  suspension  by  his  bishop,  and  was  sub- 
jected to  the  painful  penalty  of  a  long-continued  silence  in 
the  church.1  On  resuming  his  ministerial  duties,  after  his 
inhibition  was  ended,  he  displayed  considerable  keenness,  and, 
perhaps,  some  degree  of  irreverence  in  the  selection  of  his  text. 
The  Bishop  of  Chester,  having  commanded  him  to  preach 
before  him,  the  bold  Jacobite,  who  had  so  long  been  silent, 
but  was  now  again  allowed  to  speak,  somewhat  startled  both 
the  bishop  and  the  congregation  by  reading  as  his  text,  "  I 
became  dumb,  and  opened  not  my  mouth,  for  Thou  didst  it."2 
There  can  be  no  question  of  the  purity  of  Clayton's 
motives,  but  his  openly  avowed  adherence  to  the  cause 
of  the  Pretender  involved  him  in  serious  troubles.  To  say 
nothing  of  his  ministerial  suspension,  he  was,  for  years  after- 
wards, the  target  of  his  townsmen's  malice.  Some  hated  him, 
but  others  loved  him  ;  and  the  two  united  turned  his  life  into 
a  turmoil.  Hence  the  following,  taken  from  a  work  entitled, 
"Jacobite  and  Non-juring  Principles  freely  examined,"  and 
published,  in  Manchester,  against  Dr.  Deacon,  by  J.  Owen,  in 
1748.    Speaking  of  Clayton,  Owen  asks  : — 

"  If  you  are  the  loyal  people  you  represent  yourselves  to  be,  whence 
happens  it  that  there  has  been  such  a  flush  of  joy,  discovered  by  your 
friends,  for  a  little,  seditious  priest,  by  virtue  of  the  Act  of  Indemnity, 
escaping  that  justice  which  was  upon  the  wing  to  pursue  him  ?  Whence 
was  it  that  the  bells  rang  on  the  occasion  for  days  together  ?  Was  it  not 
by  way  of  grateful  Te  Deum,  for  the  great  and  undeserved  deliverance  ? 
Whence  was  it  that  this, — shall  I  call  him  Reverend  Teacher  of  Babes, — 
has  such  numbers  of  his  young  fry,  as  I  am  informed  he  has,  clad  in  the 
livery  of  rebellion  ?  Is  it  not  to  convince  the  world  that  there  is  no  heresy 
in  Scotch  plaid,  when  wore  only  as  a  badge  of  Romish  superstition  ?  It 
must  be  so,  unless  you  can  believe, — and  believe  it  who  can  ! — that  plaid, 
politics,  and  popery  are  this  gentleman's  aversion." 

Clayton's  school  has  just  been  mentioned, — a  school,  per- 


Tradition  says  the  suspension  lasted  three  years. 
2  Everett's  "  Life  of  Clarke,"  vol.  ii.,  p.  239. 

E 


Rev.  John  Clayton, 


.'748  haps,  commenced  in  consequence  of  his  clerical  suspension.1 
Age~39  residence  was  in  Greengate,  Salford,  and  the  present 

well-known  Methodist  Chapel,  in  Gravel  Lane,  stands  on 
what  was  once  his  garden.  Here  he  ably  conducted  his  clas- 
sical academy,  not  a  few  of  his  pupils  becoming  graduates  at 
the  Oxford  University.  Here  he  kept  a  favourite  monkey 
which  came  to  a  cruel  and  untimely  end  ;  for  his  pupils,  either 
in  wanton  mischief  or  temporary  spite,  seized  poor  Pug,  and 
fastened  him  to  a  stake  in  the  vicinity  of  a  hive  of  bees  ;  and 
then  so  exasperated  the  apiarian  insects,  that  the  excited  and 
miserable  monkey  was  literally  stung  to  death.  At  Kersall 
Cell,  the  seat  of  the  Byrom  family  at  Manchester,  there  is  a 
large  original  oil-painting  representing  the  interior  of  Clay- 
ton's School  in  Salford,  and  a  full-length  portrait  of  Clayton 
himself,  dressed  in  a  blue  velvet  gown,  and  surrounded  by 
his  scholars. 

Little  more  remains  to  be  said  of  this  sincere  and  earnest 
high  church  .clergyman.  He  was  stiff  in  his  churchman- 
ship,  but  was  greatly  respected.  His  Jacobite  inclinations 
might  be  foolish,  but  they  were  not  wicked,  and  were  not 
peculiar  to  himself.  Many  of  the  most  learned  and  pious 
and  useful  men  ther  existing  entertained  the  same  sentiments 
and  feelings.  They  were  doubtless  mistaken  ;  but  they  were 
honest,  and  merited  forbearance  more  than  punishment.  It  is 
said  that,  in  after  years,  Mr.  Clayton's  opinions  were  greatly 
modified  ;  and  that,  in  fact,  he  became  a  Hanoverian.  Per- 
haps there  is  no  absolute  proof  of  such  a  politico-religious 
change  ;  but  a  caricature  (now  extremely  scarce)  was  published, 
in  which  he  was  represented  as  standing  on  a  pedestal,  with 
two  faces  looking  in  opposite  directions  ;  on  his  breast  was 
inscribed,  "  The  art  of  trimming ; "  in  his  left  hand  was  a 
scroll  with  "God  bless  King  James  III."  upon  it;  and  in  his 
right  another,  bearing  the  inscription  of  "Charles  III."  The 
remainder  of  the  picture  consisted  of  a  view  of  Manchester 
Old  Church,  the  initials  of  Prince  Charles,  sundry  portraits,  a 
box  and  dice,  a  schoolmaster's  birchen  rod,  a  broken  punch- 
bowl, a  dog  snatching  at  a  shadow,  and  finally  two  fighting 
cats.    At  the  foot  of  the  engraving  was  written  : — 

1  An  excellent  library  was  attached  to  Clayton's  school  ("  Private  Journal 
and  Literary  Remains  of  John  Byrom"). 


The  Jacobite  Churchman. 


5i 


Lye  on  !  while  my  revenge  shall  be 
To  speak  the  very  truth  of  thee." 


1773 


Age  64 


For  twenty  years,  Clayton  was  chaplain  of  the  Collegiate 
Church  of  Manchester;  and,  in  1760,  was  elected  a  fellow 
thereof,  in  the  place  of  Mr.  Crouchley,  deceased.1  Nine 
years  afterwards,  in  1769,  he  preached  the  sermon  at  the 
consecration  of  St.  John's  Church,  Manchester,  founded  by 
Edward  Byrom,  Esq.,  the  son  of  his  warmly  attached  friend, 
Dr.  Byrom.  He  died  September  25,  1773.  His  funeral 
sermon  was  preached  by  his  intimate  friend,  the  Rev.  Thomas 
Aynscough,  M.A.,  from  the  words,  "We  took  sweet  counsel 
together,  and  walked  unto  the  house  of  God  in  company." 
His  old  pupils  erected  a  monument  to  his  memory,  in  the 
Collegiate  Church,  bearing  the  following  inscription  : — 

"  Sacred  to  the  Memory  of  the  Rev.  John  Clayton,  M.A., 
Successively  Chaplain  and  Fellow  of  this  Church, 
Who  died  September  25th,  1773,  Aged  64  Years. 

This  Monument  is  erected  by  his  Scholars, 
A  grateful  Token  of  their  Affection  and  Esteem. 

He  had  endeared  himself  to  them 
by  his  manly  Cheerfulness,  and  strict  Integrity, 

diffusive  Charity,  heroic  Forgiveness, 
and  Serenity  of  Temper  under  Disappointments  ; 

his  judicious  Fidelity  to  guard  against 
the  Dangers  of  Vice,  and  Follies  of  Ignorance, 
by  forming  the  Man,  the  Scholar,  and  the  Christian, 
in  every  Mind  submitted  to  his  Cultivation  ; 

his  ardent  Zeal  for  true  Religion; 
warm  Attachment  to  the  Church  of  England  ; 
and  unwearied  Discharge  of  all  the  Labours 
of  a  conscientious  Parish  Priest; 
by  the  uncommon  Lustre  of  his  declining  Years, 
wherein  he  bore  the  sharpest  Agonies 
of*  a  painful  and  humiliating  Disease, 
with  the  Fortitude  of  Faith,  the  Resignation  of  Hope, 
and  the  strong  Consolation  of  a  well-spent  Life." 

This  is  high  praise,  but  not  unmerited, — given  not  by 
strangers,  who  never  saw  him,  but  by  those  who  knew  him 
best.  Old  Manchester  Methodists  used  to  describe  him  as 
being  about  five  feet  eight  inches  in  stature,  somewhat  portly, 


Lloyd's  Evening  Post,  June  30,  1760. 


52 


Rev.  John  Clayton, 


l772>     dignified  in  gait,  wearing  an  enormous  wig,  always  deeply 
A<^T~ 64  seri°us»  a  rigid  disciplinarian  among  his  scholars  and  choris- 
ters, a  pattern  of  canonical  regularity  in  the  performance  of 
his  ministerial  duties,  and  very  venerable  in  appearance  at  the 
close  of  life. 

Though  a  scholar  and  a  man  of  considerable  mental  power, 
he  seems  to  have  published  nothing,  except  the  Sermon 
already  mentioned,  his  Jacobinical  strictures  in  the  Chester 
Conrant,  and  a  sixpenny  pamphlet,  with  the  following  title, 
"  Friendly  Advice  to  the  Poor ;  Written  and  Published,  at 
the  Request  of  the  late  and  present  Officers  of  the  Town  of 
Manchester,  by  John  Clayton,  M.A.  Manchester :  Printed  by 
Joseph  Harrop,  opposite  the  Clock  End  of  the  Exchange ; 
for  Messrs.  Newton's,  Booksellers,  1755."    47  pp. 

Clayton  was  a  faithful  and  fearless  friend.  He  had  no 
notion  of  using  lollipops  when  bitters  were  required.  His 
" advice"  was  "friendly";  but  the  opposite  of  fulsome.  In 
his  municipal  publication,  he  delivers  himself  in  no  measured 
terms.    He  writes  : — 

"  If  in  any  passage  of  the  following  Address,  the  Poor  may  seem  to  be 
treated  with  rigour,  let  it  not  be  censured  as  proceeding  from  sourness 
and  severity  of  temper;  but  be  considered  as  a  proof,  that  the  author  is  in 
earnest,  and  desirous  of  recommending  this  Tract  to  the  serious  unpre- 
judiced consideration  of  his  readers.  He  has  upon  all  proper  occasions 
shown  himself  ready  to  plead  the  cause  of  the  poor  and  needy;  and, 
therefore,  hopes  he  may  be  considered  as  still  walking  charitably,  though 
he  does,  with  all  plainness  of  speech  and  befitting  Christian  liberty, 
rebuke  that  spirit  of  laziness,  luxury,  and  mismanagement,  which  is  gone 
out  into  the  world,  and  which  particularly  reigns  amongst  the  poor  of  this 
town,  and  to  which,  in  a  great  measure,  all  their  miseries  are  owing." 

After  this  exordium,  follows  his  castigation.  He  reminds 
his  readers  of  the  numerous  charitable  institutions  of  the 
town,  for  "  lodging,  clothing,  and  feeding  the  poor ;  for  breed- 
ing up  their  children  in  useful  Christian  knowledge,  and  put- 
ting them  out  to  proper  trades  ;  for  helping  young  people  at 
their  first  setting  out  in  the  world  ;  for  maintaining  and  re- 
lieving the  sick  and  maimed  ;  and,  lastly,  for  succouring  and 
supporting  the  impotent  and  aged."  He  tells  them,  that,  the 
town  abounds 

"With  such  variety  of  manufactures,  as,  one  would  think,  might  furnish 
every  one,  that  is  able  and  willing  to  work,  with  employment  and  susten- 


The  Jacobite  Churchman. 


53 


ance.    Nay,  there  are  many  branches  of  business  that  require  so  little  17 
skill  or  labour,  as  that  neither  children  nor  old  people  need  to  be  totally  — 
excluded  from  their  share  of  them;  so  that  a  numerous  family,— that  &e 
common  occasion  of  distress, — far  from  being  a  burden  here,  seems 
rather  to  be  a  blessing  to  its  master ;  for  most  of  the  members  of  it,  if 
properly  managed,  are  able  to  get  their  livelihood ;  and,  by  the  overplus 
of  their  gains,  may  contribute  to  maintain  the  impotent  part  of  the 
household." 

"  Many  of  the  poor,  however,  refuse  or  neglect  to  help  themselves,  and 
thereby  disable  their  betters  from  effectually  helping  them.  They  have 
an  abject  mind,  which  entails  their  miseries  upon  them ;  a  mean,  sordid 
spirit,  which  prevents  all  attempts  of  bettering  their  condition.  They  are 
so  familiarized  to  filth  and  rags,  as  renders  them  in  a  manner  natural ;  and 
have  so  little  sense  of  decency,  as  hardly  to  allow  a  wish  for  it  a  place  in 
their  hearts." 

Clayton  acknowledges,  that,  there  are  many  exceptions  of 
"edifying  examples  of  industry,  frugality,  and  good  economy;" 
but  he  maintains,  that,  generally  speaking,  his  description  is 
painfully  correct.  The  town  swarmed  with  "  loiterers  " ;  and 
"common  custom  had  established  so  many  holidays,  that  few 
of  the  manufacturing  work-folks  were  closely  and  regularly  em- 
ployed above  two  thirds  of  their  time ; "  the  result  being  "  that 
every  little  accident,  that  prevented  a  single  week's  work,  re- 
duced them  absolutely  to  the  state  of  paupers."  Besides  this, 
"it  frequently  happened,  that,  the  week's  labour  of  an  industrious 
family,  were  swallowed  up  in  a  day's  debauch  of  the  extrava- 
gant master."  Vice  is  contagious,  and  the  pestilent  example 
of  masters  filled  the  streets  of  Manchester  "with  idle,  ragged 
children ;  who  were  not  only  losing  their  time,  but  learning 
habits  of  gaming ;  which  constantly  produced  lying,  quarrel- 
ling, profane  swearing  and  cursing ;  and  frequently,  led  to 
pilfering  and  stealing,  and  every  degree  of  wickedness  and 
enormity."  Added  to  this,  while  "  the  husband  wasted  his 
time  and  squandered  his  substance  at  the  alehouse,  the  wife 
was  as  often  wasteful  at  the  tea-table,  as  the  other  was  prodi- 
gal over  his  cups ;  for,  strange  as  it  might  appear,  it  was  a 
truth  that  even  this  wretched  piece  of  luxury,  this  shameful 
devourer  of  time  and  money,  had  found  its  way  into  the 
houses  of  the  poor ;  and  it  was  no  unusual  thing  to  find  a 
miserable  family,  with  hardly  rags  to  cover  their  nakedness, 
in  a  wretched  garret,  or  more  loathsome  cellar,  fooling  away  a 
precious  hour,  and  spending  more  money  over  this  confessedly 


54 


Rev.  John  Clayton, 


1773     hurtful  food,"  (beverage)  "than  would  have  furnished  a  good 
Age~64  meal  or  two  °f  wholesome  diet."    In  fact,  "ale,  gin,  and  tea 
mainly  swallowed  up  that  slender  income,  which  might  have 
been  turned  to  much  better  account,  had  it  been  laid  out  with 
the  baker  and  the  butcher." 

Clayton  adds  mismanagement  to  his  charges  of  idleness 
and  luxury.    There  was  a  want  of  "good  housewifry,"  of 
"  frugal  cookery,"  and  of  domestic  cleanliness. 
Another  extract  must  suffice: — 

"We  cannot  walk  the  streets  without  being  annoyed  with  such  filth  as  is 
a  public  nuisance ;  as  well  as  seeing  such  objects  as  provoke  resentment  and 
aversion.  We  are  grown  infamous  for  a  general  want  of  good  manners  in 
our  populace ;  and  no  wonder,  because  they  are  bred  up  in  such  habits  of 
nastiness,  as,  in  a  manner,  break  through  the  ties  of  natural  modesty,  and 
set  them  beyond  all  sense  of  shame.  The  streets  are  no  better  than  a  com- 
mon dunghill;  and  more  sacred  places  are  most  shamefully  polluted.  Our 
very  church-yards  are  profaned  with  such  filth  as  was  once  intended  to 
create  a  destestation  and  abhorrence  even  of  idol  temples ; — I  mean  they 
are  rendered  no  better  than  errant  draught-houses.  Common  decency 
will  not  allow  me  to  be  more  particular  upon  so  loathsome  a  subject ;  and, 
if  enough  is  said  to  be  understood,  it  is  to  be  hoped  it  will  effect  a 
reformation." 

Clayton,  besides  being  an  able  instructor  of  the  young,  and 
an  indefatigable  parish  priest,  wished  to  be  a  social  reformer ; 
and,  certainly,  his  services,  in  this  respect,  were  greatly 
needed.  His  picture  of  Manchester,  a  little  more  than  a 
hundred  years  ago,  is  far  from  savoury ;  but  there  can  be 
little  doubt  of  its  being  true.  Clayton's  plain  speaking  would 
hardly  be  tolerated  at  the  present  day ;  but,  notwithstanding 
that,  perhaps,  it  might  be  useful.  At  all  events,  one  cannot 
but  admire  the  stern  fidelity  of  this  really  kind  and  exemplary 
visitor  of  the  poor  and  friendless,  in  dealing  so  faithfully  with 
his  fellow-townsmen,  who,  by  their  idleness  and  extravagance, 
systematically  reduced  themselves  to  rags  and  ruin  ;  and,  if 
the  above  extracts  answer  no  other  purpose,  they  will  not  be 
useless  in  helping  to  illustrate  the  character  and  principles  of 
this  Oxford  Methodist.1 


1  In  1756,  a  i2mo  pamphlet,  of  34  pages,  was  published,  with  the  title, 
"A  Sequel  to  the  Friendly  Advice  to  the  Poor  of  the  Town  of  Man- 
chester. By  Joseph  Stot,  Cobbler."  This  vivaciously  written  b?'ochurc 
taunts  Clayton  with  having  published  nothing  except  a  solitary  sermon 
and  his  "  Friendly  Advice,"  and  pretends  to  have  expected  that  his  pen 


The  Jacobite  Churchman. 


55 


Clayton's  life  was  not  mis-spent ;  but  it  might  have  been  '7^3 
much  more  useful  if  his  friendship  with  the  Wesleys  had  net  Age  51 
been  broken.  John  Wesley,  between  the  years  1738  and 
1773,  visited  Manchester  more  than  twenty  times  ;  and  some 
of  these  visits  were  so  memorable,  that,  Clayton  must  have 
heard  of  them ;  and,  yet,  there  is  not  the  slightest  evidence  of 
any  renewal  of  that  fraternal  intercourse  which  was  inter- 
rupted when  Wesley  began  to  preach  salvation  by  faith  only, 
and,  in  consequence,  was  excluded  from  the  pulpits  of  the 
Established  Church.  This  was  heresy  too  great  for  a  high 
churchman  to  overlook.  To  be  saved  by  faith  in  Christ, 
instead  of  by  sacraments,  fasts,  penances,  ritualism,  and  good 
works  was  an  unpardonable  novelty,  deserving  of  Clayton's 
life-long  censure;  and  hence,  after  1738,  the  two  old  Oxford 
friends  seem  to  have  been  separated  till  they  met  in  heaven. 
It  is  rather  remarkable,  that,  Wesley's  first  visit  to  Man- 
chester, subsequent  to  his  conversion,  was  at  the  very  time 
when  the  Jacobite  controversy,  already  mentioned,  was  at  its 
height ;  and  that  Wesley  preached  at  Salford  Cross,  immedi- 
ately adjoining  Clayton's  residence.    He  writes  : — 

"  1747,  May  7. — We  came  to  Manchester  between  one  and  two.  I  had 
no  thought  of  preaching  here,  till  I  was  informed,  John  Nelson  had  given 
public  notice,  that  I  would  preach  at  one  o'clock.  Their  house  would  not 
contain  a  tenth  part  of  the  people ;  and  how  the  unbroken  spirits  of  so 
large  a  town  would  endure  preaching  in  the  street,  I  knew  not.  But  after 
considering,  that,  I  was  not  going  a  warfare  at  my  own  cost,  I  walked 
strait  to  Salford  Cross.  A  numberless  crowd  of  people  partly  ran  before, 
partly  followed  after  me.  I  thought  it  best  not  to  sing,  but,  looking 
round,  asked  abruptly,  1  Why  do  you  look  as  if  you  had  never  seen  me 
before  ?  Many  of  you  have  seen  me  in  the  neighbouring  church,  both 
preaching  and  administering  the  sacrament.'  I  then  began,  '  Seek  ye  the 
Lord  while  He  may  be  found ;  call  upon  Him  while  He  is  near.'  None 
interrupted  at  all  or  made  any  disturbance,  till,  as  I  was  drawing  to  a 
conclusion,  a  big  man  thrust  in,  with  three  or  four  more,  and  bade  them 
bring  out  the  engine.  Our  friends  desired  me  to  remove  into  a  yard  just 
by,  which  I  did,  and  concluded  in  peace." 

Clayton  at  the  time  was  suspended  from  exercising  minis- 
terial functions  by  his  bishop ;  but  he  was  probably  in  Man- 
would  have  benefitted  the  public  during  the  time  his  tongue  was  silenced 
by  his  bishop.  It  also  states  that  Clayton  was  never  seen  out  of  doors 
"  without  a  great  sweeping  nosegay ; "  and  accounts  for  this  on  the 
ground  that,  perhaps,  the  foul  smells  of  Manchester  made  it  necessary. 


56  Rev.  John  Clayton. 


J773  Chester,  and  in  a  neighbouring  house;  but  there  was  no 
Age  64  recognition  of  his  quondam  friend.  Wesley  might  have 
called  upon  him  ;  but  perhaps  Clayton's  dubious  position,  as  a 
clergyman  suspended  for  his  Jacobinical  leanings,  prevented 
this.  Wesley  himself  had  been  falsely  accused  of  being  a 
friend  of  the  Pretender,  and  common  prudence  dictated  the 
inexpediency  of  seeking  the  company  of  one  who  had  shown 
Charles  Edward  such  marks  of  sympathy  and  respect. 
At  his  next  visit  but  one,  Wresley  writes  : — 

"  1752,  March  27. — Being  Good  Friday,  I  went  to  the  Old  Church,  where 
Mr.  Clayton  read  Prayers;  I  think  the  most  distinctly,  solemnly,  and 
gracefully  of  any  man  I  ever  heard ;  and  the  behaviour  of  the  whole  con- 
gregation was  serious  and  solemn  in  every  part  of  the  service.  But  I  was 
surprised  to  see  such  a  change  in  the  greater  part  of  them,  as  soon  as  the 
sacrament  was  over.  They  were  then  bowing,  courtesying,  and  talking  to 
each  other,  just  as  if  they  were  going  from  a  play." 

Did  Wesley  join  in  this  sacramental  service  ?  Was  Clayton 
one  of  the  administrators  ?  Was  there  any  intercourse  be- 
tween the  two  ? 

Another  of  Wesley's  visits  was  in  1755,  the  year  in  which 
Clayton  published  his  "  Friendly  Advice  to  the  Poor "  ;  and 
Wesley's  entry  in  his  journal  shows  that  reformation  was 
needed  not  only  among  the  working-classes,  but  their  su- 
periors. 

"  1755,  April  9. — In  the  evening  I  preached  at  Manchester.  The  mob 
was  tolerably  quiet  as  long  as  I  was  speaking,  but  immediately  after  raged 
horribly.  This,  I  find,  has  been  their  manner  for  some  time.  No  won- 
der; since  the  good  justices  encourage  them." 

It  was  a  year  after  this,  when  Charles  Wesley  attended  the 
Collegiate  church  every  day  for  a  whole  week,  and  every  day 
stood  close  to  Clayton,  and  yet  the  latter  would  not  even 
look  at  him. 

Here  we  must  leave  the  Jacobite  Churchman.  Of  his 
sincerity,  and  of  his  earnest  purpose  faithfully  to  fulfil  his 
office  as  a  minister  of  the  Church  of  England,  there  can  be 
no  question  ;  but,  remembering  the  sacred  associations  and 
Methodist  meetings  of  Oxford,  this  priestly  superciliousness 
was  not  to  be  commended,  even  though  his  two  former 
friends  were  now  excluded  from  Church  of  England  pulpits, 
and  were  so  ecclesiastically  irregular  as  to  preach  in  the  open 
nir 


REV.  BENJAMIN  INGHAM, 


THE  YORKSHIRE  EVANGELIST. 

BENJAMIN  INGHAM  was  born  at  Osset,  in  Yorkshire,  i_734 
June  nth,  17 12.  Like  the  Wesleys,  he  was  a  descen-  Age  22 
dant  of  one  of  the  ministers  ejected  from  the  Church  of  Eng- 
land by  the  black  Bartholomew  Act  of  1662. 1  Having 
received  a  liberal  education  at  the  grammar-school,  Batley, 
he  was  sent,  when  about  eighteen  years  of  age,  to  Queen's 
College,  Oxford.  Two  years  afterwards,  he  joined  the 
Methodists.  None  of  that  godly  brotherhood  were  more 
diligent  and  devout  than  this  young  Yorkshireman.  Hence, 
the  following  letter  addressed  to  his  friend  Wesley : — 

"  Osset,  February  2jth,  1734. 
"  Honoured  Sir, — I  meet  with  many  cases  of  conscience  in  the  coun- 
try, though  I  can  find  no  casuist  to  solve  them.  I  did  not  altogether 
know  the  advantage  of  living  at  Oxford  so  well  before  as  I  do  now. 
They  that  have  it  in  their  power  to  reside  there,  are  wise  if  they  do  so. 
To  act  well  in  the  country,  requires  more  knowledge,  prudence,  and  a 
great  deal  more  zeal.  It  is  scarce  possible  to  imagine  how  wicked  the 
world  is.  The  generality  are  dead  in  trespasses  and  sins.  Even  those 
who  would  pass  for  good  Christians,  are  sunk  deep  in  a  dead  indifference. 
Sincerity  is  as  rare  as  a  black  swan.  Since  I  left  your  good  brother,  I 
have  only  met  with  one  person  that  is  in  good  earnest  for  heaven,  except 
that  poor  rug-maker.  God,  indeed,  is  chief  in  his  heart.  The  most 
wholesome  discipline  and  best  discourses  have  no  effect  upon  most  peo- 
ple. They  are  no  more  moved  and  concerned  than  a  stone.  Reflecting 
frequently  on  this,  has  confirmed  my  belief  of  an  election  of  grace.  I 
should  be  glad  to  know  your  thoughts  on  the  subject  at  a  convenient 
opportunity. 

*  Since  my  coming  into  the  country,  I  have  frequently  been  much 
affected  with  lively  meetings ;  which  has  compensated  me  much,  and 
made  me  easy  and  cheerful.  What  dejects  me  most  is  when  I  lie  long,  or 
am  idle,  or  in  company  where  I  can  do  no  good.    I  desire  to  know  how  I 


1  Calamy's  "  Nonconformist  Memorial "  vol.  ii.,  p.  599 ;  and  Evan- 
gelical Magazine,  18 14,  p.  302. 


53 


Rev.  Benjamin  Ingham, 


1734     ought  to  act  when  I  am  in  company  with  superiors,  who  talk  only  about 
~. 22   trifles.    Alas !  Sir,  I  am  vastly  deficient  in  this  singularity,  which  is  a 
material  point ;  though,  blessed  be  God!  I  have  now  a  footman  to  call 
me,  who  visits  me  early,  so  that  I  hope  to  mend. 

"  I  have  methodized  my  time  according  to  the  following  scheme.  Sup- 
pose I  rise  at  five,  or  sooner,  I  spend  till  six  in  devotion, — repeating  a 
hymn,  and  chanting  a  psalm,  then  praying  and  reading  the  Holy  Scrip- 
tures. At  six,  Christian  treatises.  At  seven,  we  breakfast.  I  then  get  a 
lesson  out  of  the  New  Testament,  then  a  Collect,  and  most  of  the  Com- 
mon Prayer.  Then  forty-two  poor  children  come  to  me  to  read.  I  pro- 
pose to  observe  the  three  ancient  hours  of  prayer  when  at  home.  From 
nine  to  eleven,  I  read  in  the  Greek  Testament,  according  to  Frank's.  At 
eleven,  I  go  to  teach  the  rug-maker's  children  to  read.  Twelve,  dine ; 
read  Morris's  '  Shorthand.'  Two,  Greek  Testament.  Four,  walk.  Five, 
devotion.  Six,  Monday,  I  choose  the  subject  beforehand.  Seven,  supper ; 
and  read  Milton  and  other  religious  books  with  the  family.  Nine,  pray 
for  myself  and  friends.  On  Wednesday  and  Friday,  from  eight  to  nine, 
meditate  on  my  sins;  twelve  to  one,  on  Christ's  sufferings;  two  to  three, 
read  Morris.  On  Sunday,  spend  two  hours  in  reading  with  the  family  or 
some  poor  neighbours. 

"  I  shall  readily  submit  to  your  better  directions.  Supposing  a  friend  to 
visit  me  on  a  stationary  day, 1  how  must  I  behave  myself?  In  eating  and 
drinking,  should  I  confine  myself  to  such  a  quantity,  when  with  stran- 
gers ?    Your  directions  in  these  cases  will  be  very  useful. 

"  My  hearty  love  to  your  brother,  and  all  friends.  I  have  received  a 
letter  from  Mr.  Smith.  He  says  he  will  acquaint  his  tutor  with  all  his 
concerns.  I  design  shortly  to  write  to  Mr.  Ford  and  Watson.  I  ear- 
nestly desire  the  hearty  prayers  of  all  friends. 

u  From  your  most  obliged  and  affectionate  friend  and  servant, 

"  B.  Ingham." 

Here  we  have  another  glimpse  of  Oxford  Methodism, — 
intense  conscientiousness,  concern  on  account  of  surrounding 
wickedness,  early  rising,  religious  employment  of  every  hour, 
devout  study,  care  for  neglected  children,  and  observance  of 
the  weekly  fasts  ;  but  not  a  word  respecting  the  great  truth, 
that  sinners  are  saved  by  the  alone  merits  of  Jesus  Christ, 
and  by  a  penitential  trust  in  His  all-sufficient  sacrifice. 
These  were  truths  which  the  Oxford  Methodists  had  yet  to 
learn.  Ingham,  like  Kirkham,  the  Morgans,  and  Clayton, 
looked  to  Wesley  for  guidance ;  but,  in  this  respect,  Wesley 
as  yet  was  an  incompetent  instructor. 

Ingham  mentions  his  teaching  forty-two  children  how  to 


Fast-day. 


The  Yorkshire  Evangelist. 


59 


read,  and  his  Sunday  meetings  among  the  poor  people  at  1734 
Osset.  Such  efforts  to  improve  his  neighbours  deserve  to  pJ^~2-> 
be  commended  ;  and  it  is  a  pleasant  duty  to  relate,  that,  his 
benevolent  endeavours  were  attended  with  great  success. 
Numbers  of  persons  were  convinced  of  their  lost  condition 
as  sinners :  and  thus  was  commenced  a  religious  movement 
akin  to  that,  which,  eight  years  afterwards,  seemed  to  up- 
heave a  large  portion  of  the  West  Riding  of  the  county  of 
York. 

Notwithstanding  his  prayers,  fasts,  scripture  reading,  and 
diligence,  Ingham  was  not  happy ;  and  no  wonder.  He  was 
a  conscientious,  earnest  Pharisee,  seeking  to  be  saved  by 
works  of  righteousness,  rather  than  by  penitential  faith  in 
Christ.  The  following  letter,  also  addressed  to  Wesley,  and 
written  nine  months  after  the  former  one,  shows  how  dis- 
satisfied he  was  with  his  present  religious  state ;  and  reveals 
a  scrupulousness  of  conscience  in  reference  to  shooting  and 
Quakers,  which  is  somewhat  amusing  : — 

"  OSSET,  November  30,  1734. 

"  Rev.  Sir, — Such  is  the  wretchedness  of  my  station  at  present,  that,  if 
I  durst,  shame  would  persuade  me  to  conceal  it  from  my  best  friends.  God, 
of  His  great  goodness,  has  been  pleased  to  chastise  me,  for  my  sins,  with  an 
ague.  I  am  afraid,  I  shall  make  but  a  very  indifferent  use  of  this  Fatherly 
correction.  It  may  justly  be  expected  that  I  should  be  more  dead  to  the 
world,  and  filled  with  more  fervent  longings  and  thirstings  after  God  ; 
that  my  diligence  would  have  been  quickened,  and  my  devotion  inflamed. 
But,  alas  !  sir,  I  am  become  more  sensual,  more  indulgent,  and  more  sub- 
ject to  vanity.  To  early  prayer  I  am  now  a  stranger.  I  think  it  well  to 
rise  at  seven.  In  my  sickness,  my  thoughts,  for  the  most  part,  were 
monstrous  and  trifling.  I  would  fain  make  my  distemper  an  excuse  ; 
and,  though  it  weakened  my  body,  it  is  strange  that  it  should  disorder  my 
soul.  To  give  you  one  instance  of  my  weakness  :  When  I  was  pretty 
well  recovered,  I  could  not  deny  myself  so  much  as  to  walk  out  for  my 
health  ;  and  yet,  with  but  little  persuasion,  I  went  several  times  a  shoot- 
ing. Nay,  I  thought  it  necessary,  though  I  had  renounced  it.  But  it 
pleased  God  graciously  to  let  my  distemper  relapse,  which  took  away  the 
power,  though  not  the  desire  of  going. 

"  At  present,  I  keep  altogether  at  home,  scarcely  stirring  out  of  doors. 
My  eyes  are  weak  ;  yet  I  am  in  a  fair  way  of  recovering  my  bodily  health. 
The  only  thing  in  which  I  have  not  been  much  deficient,  is  in  teaching 
the  children,  and  conversing  at  night  with  the  neighbours,  when  able  to 
do  it.  And,  indeed,  this  has  been  a  means  of  saving  myself  from  utterly 
sinking.  God  hath  been  pleased  -to  bless  my  weak  endeavours  with 
pretty  good  success  ;  and,  I  find,  that,  He  manifests  the  effects  when  we 


6o 


Rev.  Benjamin  Ingham, 


1773  least  expect  it,  hereby  telling  us  that  not  our  endeavours,  but  His 
—      Almighty  arm  doth  the  work. 

5  J  "The  honest  rugmaker  makes  very  slow  advances  in  learning.  I  think 
to  dissuade  him  from  it,  unless  you  advise  me  to  the  contrary. 

"  My  sister  proceeds  excellently,  and,  by  her  example,  provokes  me  to 
what  otherwise  I  should  not  do. 

"  I  desire  you  to  resolve  me  :  Will  it  be  lawful  to  sell  a  thing  above  its 
worth,  purely  because  the  buyer  hath  a  desire  of  it  ?  Also,  whether  it  be 
convenient  or  lawful  for  a  Christian  to  dwell  with  a  Quaker  when  under 
no  necessity  ?  Also,  whether  persons  ought  to  eat,  or  openly  declare  they 
fast,  when  no  necessity  puts  them  upon  it  ? 

"  Dear  Sir,  let  me  beg  your  earnest  prayers  for  your  unworthy,  most 
obliged  Friend  and  Servant, 

"  B.  Ingham. 

"  My  love  to  your  good  brother,  etc. 

"  I  have  heard  from  Mr.  Burton.  Mr.  Wogan  joins  with  him  in  service 
to  you  and  your  brother.  He  expects  to  return  by  Oxford  about  Christ- 
mas. They  were  indifferently  in  health.  If  I  recover  my  health  per- 
fectly, would  you  advise  me  to  visit  Mr.  Clayton  before  I  return  to 
Oxford  ?    Our  family  send  their  service. 

"  For  the  Rev.  Mr.  John  Wesley, 

"  Fellow  of  Lincoln  College,  Oxon." 

From  the  above,  it  is  quite  evident  that  the  Oxford 
Methodists  regarded  the  Quakers  as  not  Christians ;  yea, 
as  people,  in  whose  houses,  it  was  doubtful  whether  Chris- 
tians, except  in  cases  of  necessity,  ought  to  dwell.  This 
was  not  surprising.  Sacraments,  fasts,  and  feast  days  were 
essentials  among  the  Oxford  Methodists ;  among  the 
Quakers  they  were  utterly  neglected.  The  religion  of  the 
Methodists,  to  a  great  extent,  consisted  in  the  observance 
of  outward  forms ;  the  religion  of  the  Quakers,  to  an  equal 
extent,  in  the  neglect  of  them. 

Ingham  returned  to  Oxford  in  February,  1735  ,  and  was 
ordained  in  Christ  Church,  by  Bishop  Potter,  on  the  1st  of 
June  following.  On  the  day  of  his  ordination,  he  preached 
his  first  sermon,  his  congregation  consisting  of  the  prisoners 
in  Oxford  Castle.  On  the  4th  of  the  same  month,  he  pro- 
ceeded, with  Mr.  Gambold,  to  London,  where  he  was  engaged 
as  the  "  reader  of  public  prayers  at  Christ  Church,  and  at 
St.  Sepulchre's,"  Newgate  Street.  Ingham's  zeal  was  too 
fervent  to  be  pent  up  in  the  reading-desks  of  these  city 
churches.  His  age  was  only  twenty-three  ;  he  was  full  of 
youthful  buoyancy,  and  longed  for  a  wider  sphere  of  action. 


The  Yorkshire  Evangelist, 


61 


In  Yorkshire,  he  had  held  conversational  meetings  in  his  1735 
mother's  house  ;  but  now,  for  the  first  time,  he  was  allowed  Age~2 
to  mount  the  pulpit,  and  to  preach.  Christ  Church  and  St. 
Sepulchre's  had  other,  probably  older,  men  than  himself  as 
preachers  ;  but,  rather  than  be  silent,  away  he  went,  on  a 
sort  of  ecclesiastical  itinerancy,  far  beyond  the  precincts  of 
London  proper,  and  preached  in  many  of  the  surrounding 
villages,  and  with  such  singular  success,  that  great  numbers 
of  the  people  were  powerfully  impressed,  and  had  eternal 
cause  to  be  grateful  for  his  youthful  and  fervid  ministry.1 

The  Oxford  Methodists  were  already  scattered.  In  con- 
sequence of  his  father's  death,  on  April  25,  1735,  Wesley 
had  gone  to  Epworth.  His  brother  Charles,  ordained  about 
the  same  time  as  Ingham,  had  also  taken  his  departure 
from  Oxford.  Clayton  was  in  Manchester ;  Hervey  at 
home ;  Gambold  in  London.  The  following  letter,  ad- 
dressed to  Wesley,  and  written  a  fortnight  after  Ingham's 
ordination,  contains  interesting  references  to  this  religious 
brotherhood. 

"  Mr.  Lisson's,  George  Yard, 

Snow  Hill,  London, 

June  17,  1735. 

"  Rev.  Sir, — The  chief  intent  of  this  is  to  express  my  respect  and 
gratitude  to  you,  and  dear  Mr.  Charles,  as  at  your  departure  from  Oxford 
there  might  seem  to  be  some  indifference  between  us  ;  but,  according  to 
the  old  saying,  Amantium  irae  amoris  redintegratio  est;  my  affections 
have  the  more  inflamed  since  that,  and  I  have  often  thought  of  writing  to 
inform  you  of  it,  but  hitherto  have  delayed.  I  have  reason  to  believe  you 
have  met  with  a  variety  of  trials  at  Epworth,  and  I  have  heard  you  evil 
spoken  of  abroad  ;  and,  for  these  reasons,  I  do  assure  you  I  love  you  the 
more,  and  pray  the  more  earnestly  for  you.  You  have  heard  of  the 
fluctuating  condition  of  some  acquaintance  at  Oxford.  London  friends 
have  much  the  same  esteem  for  you  :  '  You  are  a  good  man,  but  you  are 
too  rigid/  etc.    '  Master,  in  so  saying,  thou  reproachest  us  also.' 

"  But  to  give  you  some  good  news.    Mr.  Salmon 2  is  a  sincere  friend. 


1  "  Life  and  Times  of  Lady  Huntingdon,"  vol.  i.,  p.  242. 
2  Salmon  was  one  of  the  Oxford  Methodists.  In  1779,  Wesley  wrote  : 
"  Fifty  years  ago  Mr.  Matthew  Salmon  was  one  of  our  little  company  at 
Oxford,  and  was  then,  both  in  person,  in  natural  temper,  and  in  piety, 
one  of  the  loveliest  young  men  I  knew."  (Wesley's  Journal.)  Like 
Clayton,  Mr.  Salmon  became  alienated  from  the  Methodists.  In  1748, 
he  published  the  "  Foreigner's  Companion  through  the  Universities  of 
Oxford  and  Cambridge,"  which  contained  the  following  : — "  The  times  of 


62 


Rev.  Benjamin  Ingham, 


1735  ^Ir-  Whitefield  is  well  known  to  you.  I  contracted  great  intimacy  with 
~2~  him  since  your  departure.  He  is  zealous  in  a  good  cause.  All  friends  at 
0  Queen's  College  I  left  in  a  hopeful  condition.  Their  number  is  increased, 
and,  I  verily  believe,  will  increase.  Mr.  Hervey  fights  manfully  in  North- 
amptonshire. Mr.  Broughton  is  really  a  holy  man.  Mr.  Morgan  (I  sup- 
pose you  have  heard  his  case,  how  he  is  forbid  all  conversation  with  you 
or  your  friends,  etc.),  I  hope,  will  make  a  good  Christian.  Our  friends  at 
Osset  go  on  very  welL  I  baptized  Piggot,  and  preached  at  the  Castle  the 
day  I  was  ordained.  I  think  there  were  thirty,  save  one,  at  the  sacrament 
at  St.  Mary's  the  day  before  I  came  to  London.  Piggot  and  some  of  our 
friends  were  confirmed  on  Sunday.  Mr.  Gambold  came  with  me  to 
London,  and  is  with  me  at  Mr.  Lissons's.  He  returns  to  Oxford  with  Mr. 
Hall,  who  has  been  here  a  considerable  time,  on  Saturday.  On  Friday,  I 
shall  set  forward  for  Matching.1  I  cannot  tell  how  long  I  shall  stay 
there.  I  have  thoughts  of  visiting  my  friends  in  Yorkshire  ;  and,  if  you 
continue  at  Epworth,  I  think  to  come  and  see  you.  I  have  also  a  desire 
to  see  Mr.  Clayton,  at  Manchester.  I  have  been  with  Mr.  Gambold  and 
Hall  to  see  Mr.  Law.2    We  asked  him  some  questions  ;  but  he  talked 


the  day  the  University  go  to  this  church,  are  ten  in  the  morning,  and  two 
in  the  afternoon,  on  Sundays  and  holidays,  the  sermon  usually  lasting 
about  half  an  hour.  But,  when  I  happened  to  be  at  Oxford,  in  1742,  Mr. 
Wesley,  the  Methodist,  of  Christ  Church,  entertained  his  audience  two 
hours  ;  and,  having  insulted  and  abused  all  degrees,  from  the  highest  to 
the  lowest,  was,  in  a  manner,  hissed  out  of  the  pulpit  by  the  lads." 

The  preacher  on  this  occasion  was  Charles  Wesley,  and  the  two  hours' 
sermon,  was  his  well-known  Discourse,  before  the  University  of  Oxford, 
on  "Awake  thou  that  sleepest,"  etc.  (Eph.  v.  14).  On  reading  Salmon's 
unbrotherly  attack,  Charles  Wesley  remarked  :  "  And  high  time  for  the 
lads  to  do  so,  if  the  historian  said  true  ;  but,  unfortunately  for  him,  I 
measured  the  time  by  my  watch,  and  it  was  within  the  hour  ;  I  abused 
neither  high  nor  low,  as  my  sermon,  in  print,  will  show  :  neither  was  I 
hissed  out  of  the  pulpit,  or  treated  with  the  least  incivility,  either  by 
young  or  old.  What,  then,  shall  I  say  to  my  old  high  church  friend 
whom  I  once  so  much  admired  ?  I  must  rank  him  among  the  apocryphal 
writers,  such  as  the  judicious  Dr.  Mather,  the  wary  Bishop  Burnet,  and 
the  most  modest  Mr.  Oldmixon."    (C.  Wesley's  Journal,  vol.  ii.,  p.  71.) 

A  nephew  of  Mr.  Salmon's,  and  some  other  branches  of  his  family, 
afterwards  became  Methodists,  at  Xantwich  and  in  the  neighbourhood. 
Miss  Salmon  was  an  intimate  friend  of  Elizabeth  Ritchie  and  Hester  Ann 
Rogers.  Joseph  Whittingham  Salmon,  the  nephew,  entertained  Wesley 
at  Xantwich,  in  1779.  In  1785,  he  preached,  and  published  a  sermon  on 
the  death  of  his  wife,  with  the  title,  "  The  Robes  of  the  Saints  washed  in 
the  Blood  of  the  Lamb  :  being  the  Substance  of  a  Funeral  Dscourse, 
preached  at  the  Barker  Street  Chapel,  Xantwich,  on  Occasion  of  the 
Death  of  Mrs.  Salmon."  8vo,  39  pages.  And,  in  1796,  he  gave  to  the 
world  a  book  of  poetry,  entitled,  "  Moral  Reflections  in  Verse,  begun  in 
Hawkstone  Park,"  etc."   8vo,  264  pages. 

Matthew  Salmon,  the  Oxford  Methodist,  will  be  occasionally  mentioned 
in  succeeding  pages. 

1  A  parish  in  Essex. 
2  The  celebrated,  Rev.  William  Law. 


The  Yorkshire  Evangelist. 


63 


only  about  man's  fall,  and  the  one  thing  necessary.  He  is  a  divine  1735 
man.       (  . 

"I  like  several  of  the  religious  people  in  London  pretty  well;  but  I  ^e  2 
must  confess  they  are  not  over  zealous.  I  have  had  a  great  many  turns 
and  changes  since  I  saw  you.  I  believe  I  must  be  perfected  through 
sufferings.  Notwithstanding,  by  the  blessing  of  God,  I  hope  to  press  on, 
and  persevere  in  the  constant  use  of  all  the  means  of  grace.  I  intend, 
at  present,  to  read  the  Scriptures  in  English,  together  with  Mr.  Law's 
books. 

"My  hearty  respects  to  your  brother  and  mother.  Mrs.  Lissons  sends 
her  service.  Pray  let  me  hear  from  you  shortly.  When  I  shall  have 
the  happiness  of  seeing  you,  or  your  brother,  I  shall  acquaint  you  with 
many  particulars  which  I  cannot  now  mention.  In  the  meantime,  I  rest, 
dear  Sir,  your  sincere  and  affectionate  friend,  and  brother  in  Christ, 

"B.  Ingham." 

"  For  the  Rev.  Mr.  John  Wesley,  at  Epworth,  to  be  left  at  the  Post 
Office  in  Gainsborough,  Lincolnshire." 

"A  man's  heart  deviseth  his  way,  but  the  Lord  directeth 
his  steps."  Within  three  months  after  this,  Wesley  wrote  to 
Ingham,  in  substance,  as  follows  : — "  Fast  and  pray  ;  and  then 
send  me  word  whether  you  dare  go  with  me  to  the  Indians." 
Ingham's  answer  will  be  found  in  the  following  long  letter, 
or  journal,  dated  "Savannah,  May  1st,  1736;"  and  which  is 
now,  for  the  first  time,  published  at  full  length.  The  sub- 
stance of  it  was  given  in  the  "  Wesley  Banner"  for  1852  ;  but 
it  is  here  printed  verbatim,  and  without  abridgment.  Per- 
haps, and  indeed,  probably,  the  letter  was  an  extract  from 
a  longer  journal  ;  but  if  so,  the  journal  is  unknown.  The 
document  is  long,  and  somewhat  loosely  written  ;  but,  be- 
sides illustrating  Ingham's  character,  it  contains  a  consider- 
able amount  of  interesting  information,  and  will  serve  to 
confirm  the  journals  of  Wesley  and  his  brother,  and  to  fill 
up  gaps  in  them  : — 

"  Savannah,  May  1st,  1736. 
"  To  my  much-honoured  Mother,  my  dearly  beloved  Brethren  and 
Sisters,  and  all  my  Christian  Friends : — Grace,  mercy  and  peace  be  mul- 
tiplied from  Almighty  God,  the  Father,  and  from  our  Lord  Jesus  Christ, 
with  the  Holy  Ghost  ;  to  whom  be  glory,  honour,  and  praise  for  ever  and 
ever.  Amen. 

"  Blessed,  for  ever  blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  the  Father  of  all  mercy,  and  the  God  of  all  consolation,  who,  of 
His  great  goodness,  has  been  graciously  pleased  to  conduct  us  safe 
through  the  terrors  of  the  great  deep  !    '  They  that  go  down  to  the  sea 


64 


Rev.  Benjamin  Ingham, 


1735  *n  smPs>  and  occupy  their  business  in  great  waters,  these  men  see  the 
- —  works  of  the  Lord,  and  His  wonders  in  the  deep,  for,  at  His  word,  the 
LSe  23  stormy  wind  ariseth,  which  lifteth  up  the  waves  thereof.  They  are 
carried  up  to  the  heavens,  and  down  again  to  the  deep.  Their  soul 
melteth  away  because  of  the  trouble.  They  reel  to  and  fro,  and  are 
tossed  up  and  down,  so  that  they  are  at  their  wit's  end.  Then  they  cry 
unto  the  Lord  in  their  trouble,  and  He  delivereth  them  out  of  their  dis- 
tress. For  He  maketh  the  storm  to  cease,  so  that  the  waves  thereof 
are  still  Then  are  they  glad,  because  they  are  at  rest  ;  and  so  He 
bringeth  them  unto  the  haven  where  they  would  be  !  O  !  that  men 
would  therefore  praise  the  Lord  for  His  goodness,  and  declare  the 
wonders  that  He  doeth  to  the  children  of  men  V 

"  I  can  now  inform  you  that  we  are  all  arrived  in  safety  in  Georgia. 
But,  because  I  believe  that  a  relation  of  our  voyage  will  not  be  unaccep- 
table to  you,  I  shall,  with  God's  assistance,  set  down  both  the  chief 
occurrences  thereof,  and  also  the  reasons  which  moved  me  to  undertake 
it.  But,  lest  you  should  think  of  me,  or  my  designs,  more  highly  than 
you  ought  to  think,  I  do  assure  you  that  I  am  a  very  grievous  and 
abominable  sinner,  proud,  sensual,  and  self-willed.  And,  oh  !  that  I  was 
truly  sensible,  and  heartily  sorry  of  being  so  !  Oh  !  that  it  would  please 
Almighty  God,  of  His  great  grace,  to  make  me  thoroughly  humble  and 
contrite  !  Oh  !  that  my  sins  were  done  away  ;  that  my  nature  was  charged, 
that  I  was  a  new  creature  in  Christ  Jesus !  Then,  perhaps,  God  would 
make  me  an  instrument  to  His  glory.  Oh  !  my  dear  friends,  I  beg  of  you, 
I  entreat  you,  I  beseech  you,  pray  mightily  to  God  in  my  behalf,  that  I 
may  not  be  a  castaway. 

"  About  six  weeks  before  we  took  shipping  for  Georgia,  I  received  a 
letter  from  the  Rev.  Mr.  John  Wesley,  Fellow  of  Lincoln  College,  Oxford, 
the  substance  whereof  was  as  follows  :  '  Fast  and  pray ;  and  then  send 
me  word  whether  you  dare  go  with  me  to  the  Indians.'  Having  observed 
his  directions,  about  three  days  after  the  receipt  of  this,  I  answered  him 
to  this  effect  :  1 1  am  satisfied  that  God's  providence  has  placed  me  in  my 
present  station.  Whether  He  would  have  me  go  to  the  Indians  or  not, 
I  am  not  as  yet  informed.  I  dare  not  go  without  being  called.'  I  kept 
his  letter  secret  for  some  days.  I  was  utterly  averse  from  going.  I 
thought  we  had  heathens  anew  at  home.  However,  I  continued  to  pray 
that  God  would  be  pleased  to  direct  me,  whether  He  would  have  me  go, 
or  not. 

"About  a  fortnight  after  this,  Mr.  John  Wesley  came  to  London,  as 
also  his  brother  Charles,  and  Mr.  Salmon,  a  gentleman  of  Brazen-Nose 
College,  Oxon.  The  first  time  I  was  with  them,  I  desired  to  know  the 
reasons  which  moved  them  to  leave  England.  They  answered,  they 
thought  they  could  be  better  Christians,  alleging  particular  advantages 
which  they  might  reasonably  expect  would  further  their  spiritual  progress, 
by  going  amongst  the  Indians.  Some  of  their  reasons  I  approved  of ; 
to  others  I  objected,  alleging  that  a  man  might  be  a  Christian  in  any 
place,  but  chiefly  insisting  upon  this,  that  no  one  ought  to  go  without 
being  called  of  God.    They  told  me,  if  I  required  a  voice  or  sign  from 


The  Yorkshire  Evangelist. 


65 


heaven,  that  was  not  now  to  be  expected  ;  and  that  a  man  had  no  other  1735 
way  of  knowing  God's  will,  but  by  consulting  his  own  reason,  and  his  ^~ 
friends,  and  by  observing  the  order  of  God's  providence.    They,  there-     "c  2 
fore,  thought  it  a  sufficient  call  to  choose  that  way  of  life  which  they  had 
reason  to  believe  would  most  promote  their  Christian  welfare.    Our  con- 
versation being  ended,  they  lent  me  several  letters,  written  by  Mr.  Ogle- 
thorpe, relating  to  the  Indians,  their  manner  of  living,  their  custom", 
and  their  great  expectation  of  having  a  white  man  come  amongst  them 
to  teach  them  wisdom.    All  this  moved  me  a  little,  but  I  had  no  mind  to 
leave  England.    However,  I  now  began  to  pray  more  frequently  and 
fervently  that  God  would  be  pleased  to  direct  me  to  do  His  will. 

"  Besides  the  three  gentlemen  aforementioned,  there  was  also  one  Mr. 
Hall,  brother-in-law  to  Mr.  Wesley,  resolutely  determined  to  go.  When 
they  had  been  in  London  about  ten  days,  in  which  time  I  frequently  con- 
versed with  them,  I  found  my  heart  so  moved  one  night,  by  being  with 
Mr.  John  Wesley,  that,  almost  without  thinking  it,  I  said  to  him,  '  If 
neither  Mr.  Hall  nor  Mr.  Salmon  go  along  with  you,  I  will  go.'  At  that 
time,  there  seemed  no  probability  that  either  of  them  would  draw  back. 
They  were  both  of  them  ordained  by  the  Bishop  of  London  in  order  to 
go  :  Mr.  Salmon,  deacon  ;  Mr.  Hall,  both  deacon  and  priest. 

"  But,  lo  !  Mr.  Salmon  was  immediately  seized  upon  by  his  relations  in 
town,  and  was  sent  down,  post  haste,  to  his  parents  in  Cheshire.  Upon 
his  arrival,  his  father  left  the  house,  furious  and  distracted,  protesting 
he  would  not  return  unless  his  son  would  stay.  His  mother,  also,  was 
labouring  under  a  fever.  In  this  distress,  he  knew  not  what  to  do  ;  but 
he  promised  his  parents  to  stay,  and  wrote  Mr.  Wesley  word  that  he 
hoped  to  follow  him  next  spring,  though  since  then  he  has  writ  to  him, 
telling  him  he  doth  not  think  himself  as  yet  at  liberty  to  leave  father  and 
mother. 

"  However,  Mr.  Hall  still  continued  steady.  Neither  his  wife,  nor 
mother,  nor  brother,  nor  uncle,  nor  all  his  friends,  either  by  prayers, 
tears,  threats,  or  entreaties,  could,  in  the  least,  turn  him  aside  from  his 
purpose. 

"  A  few  days  after  this,  Mr.  Wesley  began  to  be  more  importunate  with 
me,  urging  me  with  my  promise,  telling  me  he  had  now  little  hope  of 
Mr.  Salmon  ;  and,  as  for  Mr.  Hall,  he  could  not  properly  be  said  to  go 
with  him,  for  his  design  was  to  go  amongst  the  Indians,  whereas  Mr. 
Hall  was"  only  to  go  to  Savannah,  and  be  minister  there  ;  and  as  for  his 
brother  Charles,  he  went  over  only  as  secretary  to  the  trustees  for  the 
colony  of  Georgia. 

"  I  still  refused,  telling  him,  1  If  Mr.  Hall  went,  I  would  not  go.'  Never- 
theless, I  prayed  very  earnestly,  almost  night  and  day  revolving  upon  it. 
My  heart  began  to  be  now  more  and  more  affected.  It  pleased  God  to 
let  me  see  I  might  be  a  better  Christian  by  going  with  Mr.  Wesley.  I 
thought,  by  living  with  him  and  having  his  example  always  before  mine 
eyes,  I  should  be  enabled  to  rise  regularly  and  early,  and  to  spend  all  my 
time  carefully,  which  are  great  and  necessary  points  in  Christianity,  and 
wherein  I  grew  very  deficient  by  living  in  London.    Besides  these,  there 

F 


66 


Rev.  Benjamin  Ingham, 


1 735  were  three  other  reasons  which  moved  me.  I  thought,  I  should  not  meet 
ge™2!  W^  S0  many  temptations,  to  sensuality  and  indulgence,  among  the 
'°  *  Indians  as  in  England.  Hereby,  likewise,  I  saw  I  should  be  freed  from 
the  slavery  of  worldly  interests,  and  the  danger  and  drudgery  of  hunting 
for  preferment,  which  hinders  so  many  from  being  Christians,  making 
them  to  betray  the  Church  to  serve  the  State,  and  to  deny  Jesus  Christ  to 
please  worldly-minded  men.  The  last  and  chief  reason  was  the  goodness 
of  the  work,  and  the  great  and  glorious  promises  that  are  made  to  those 
who  forsake  all  for  the  sake  of  the  gospel.1 

"  Notwithstanding  all  these  reasons,  I  was  not  yet  fully  determined  to 
go  ;  but,  what  is  very  remarkable,  the  Psalms,  the  Lessons,  and  all  that 
I  then  read  suggested  to  me  that  I  should  go.  So  that,  being  at  Morning 
Prayers  in  Westminster  Abbey,  on  Tuesday,  October  7th,  1735,  the  tenth 
chapter  of  St.  Mark,  which  was  then  read,  made  so  strong  and  vigorous 
an  impression  upon  me,  that,  at  the  hearing  of  these  words, '  And  Jesus 
answered  and  said,  Verily,  I  say  unto  you,  there  is  no  man  that  hath  left 
house,  or  brethren,  or  sisters,  or  father,  or  mother,  or  wife,  or  children,  or 
lands,  for  my  sake,  and  the  gospel's,  but  he  shall  receive  an  hundred-fold 
now  in  this  time,  houses,  and  brethren,  and  sisters,  and  mothers,  and 
children,  and  lands,  with  petsecutions  ;  and  in  the  world  to  come  eternal 
life/ — I  determined  in  my  heart  that  I  would  go.  I  may  likewise  observe 
that,  without  any  intention  or  design,  I  read  the  same  chapter  the  next 
day  at  St.  Sepulchre's  Church,  which  did  not  a  little  strengthen  my  reso- 
lution. 

"  Though  I  was  thus  determined  in  my  own  mind,  yet  I  did  not  make 
known  my  purpose  to  Mr.  Wesley ;  but  told  him  there  were  three  ob- 
jections against  my  going.  My  mother  and  Mr.  Nicolson  knew  nothing 
of  the  matter ;  whereas  I  ought  to  have  acquainted  them  both,  and  ob- 
tained their  consent.  To  these  Mr.  Wesley  answered,  he  did  not  doubt 
iut  God  would  provide  better  for  the  school  in  my  absence  than  if  I 
stayed,  especially  if  I  recommended  it  to  His  care  in  my  prayers,  which  I 
have  constantly  done.  Mr.  Morgan,  likewise,  a  gentleman  of  Lincoln 
College,  Oxford,  who  came  up  to  London  to  take  leave  of  Mr.  Wesley,  a 
zealous  and  sincere  Christian,  being  very  earnest  with  me  to  go,  promised 
himself  to  make  a  journey  into  Yorkshire  to  see  my  mother,  and  to  do 
what  he  could  towards  settling  the  school.  As  to  having  my  mother's 
consent,  he  said,  if  I  thought  it  was  God's  will,  I  must  obey  my  Master, 
and  go  wherever  I  could  do  Him  service,  whether  my  relations  were 
willing  or  not.  But,  however,  I  could  not  go  without  Mr.  Nicolson's 
knowledge  and  consent,  because  that  would  be  leaving  the  parish  un- 
provided, which  would  be  unlawful.  We  therefore  put  the  matter  upon 
this  issue,— if  Mr.  Nicolson  consented,  I  might  go  ;  if  not,  then  there  was 
a  reasonable  hindrance  against  my  going  at  this  time.  Mr.  Nicolson 
had  been  some  weeks  at  his  parish  of  Matching,  in  Essex,  whereof  I  was 


1  Weslev's  reasons  were  substantially  the  same  as  Ingham's.  (See 
"  Life  and' Times  of  Wesley,"  vol.  i.,  p.  115,  1 16.) 


The  Yorkshire  Evangelist. 


67 


curate.     He  usually  came  to  town  on  Saturdays,  but,  by  a  wonderful  1735 

Providence,  he  was  now  brought  to  town  on  Monday  night.    His  intent   

was  to  have  returned  the  next  day,  but  he  was  strangely  detained,  by  one  23 
thing  or  other,  till  Wednesday.  I  would  gladly  have  met  with  him  on 
Tuesday,  but  could  not  find  him  at  home.  However,  I  writ  a  letter,  and 
ordered  it  to  be  given  him  as  soon  as  he  came.  Next  morning,  he  came 
to  my  lodgings  at  Mr.  Lissons's.  He  told  me  he  had  received  my  letter, 
which  had  acquainted  him  with  my  designs.  He  was  sorry  to  part  with 
me  ;  my  warning  was  short ;  my  departure  was  sudden  ;  yet,  as  I  was 
going  about  a  good  work,  he  would  not  oppose  me  ;  and,  provided  I  could 
preach  the  Sunday  following,  he  would  give  me  his  consent.  I  went  to 
Mr.  Oglethorpe  to  know  if  I  could  stay  so  long.  He  said,  I  might.  I  re- 
turned, acquainted  Mr.  Nicolson,  and  so  parted  with  him  very  friendly, 
he  going  directly  into  the  country. 

"  After  this,  I  made  known  my  designs,  and  got  things  in  readiness 
as  fast  as  I  could.  My  friends  in  town  endeavoured  to  persuade  me;  but 
I  did  not  consult  them,  but  God. 

"  On  Friday,  October  10,  1735,  I  made  my  will,  which  I  sent  inclosed 
in  a  letter  to  you  at  Osset. 

"Sunday,  October  12,  I  preached  at  St.  Mary  Somerset 1  in  the  morn- 
ing, and  at  St.  Sepulchre's  in  the  afternoon.  Service  being  ended,  I  took 
leave  of  my  good  old  friend,  Mrs.  Lissons,  and  her  family,  who  wept 
much — my  cousin,  Robert  Harrap,  and  some  other  friends.  Thence  I 
went  to  Sir  John  Philips',  a  very  worthy  gentleman,  and  a  devout  Chris- 
tian, who  showed  me  a  great  deal  of  respect,  and  did  me  many  favours 
when  I  was  in  London,  where,  having  exhorted  one  another,  we  kneeled 
down  to  pray,  and  so  parted.  Thence  I  went  with  Mr.  Morgan  to 
Mr.  Hutton's.  a  good  family  in  Westminster,  where  we  spent  the  next 
day  with  Messrs.  Wesley,  chiefly  in  private.  But  there  happened  such 
a  remarkable  circumstance  on  it,  as  I  cannot  pass  over  in  silence.  Mr. 
Hall,  who  had  made  great  preparations  for  the  voyage,  and  had  now 
got  all  things  ready  for  his  departure,  having  this  very  morning  hired 
a  coach  to  carry  himself  and  wife  down  to  Gravesend,  where  the  ship  lay, 
at  the  very  hour  wherein  they  should  have  gone,  drew  back.  He  came 
unexpectedly,  and  told  Mr.  Oglethorpe,  his  uncle  and  mother  would 
get  him  a  living,  and,  therefore,  he  would  not  go.  So  he,  whom  all 
his  friends  could  not  dissuade  before,  lost  himself,  and  dropped  all  his 
resolutions  in  the  very  last  moments. 

"  This  strange  occurrence,  which  was  so  much  beyond  all  expectation, 
was  a  strong  and  fresh  demonstration  to  me,  that  it  was  God's  will  I 
should  go.  Because,  as  I  observed,  I  had  said  to  Mr.  Wesley  some  time 
ago,  1  If  neither  Mr.  Hall  nor  Mr.  Salmon  go  along  with  you,  I  will  go.' — 
And  again,  4  If  Mr.  Hall  goes,  I  will  not  go.' 

"  Having  now  no  further  doubt,  but,  that,  I  was  intended  by  Providence 
to  accompany  Mr.  Wesley,  on  Tuesday,  October  14,  he,  his  brother, 
Mr.  Charles,  myself,  and  Mr.  Delamotte,  son  of  a  merchant  in  London, 

1  In  Thames  Street. 


68 


Rev.  Benjamin  Ingham, 


5  who  had  a  mind  to  leave  the  world,  and  give  himself  up  entirely  to  God, 
being  accompanied  by  Mr.  Morgan,  Mr.  Burton,  (one  of  the  trustees),  and 

23  Mr.  James  Hutton,  took  boat  at  Westminster,  for  Gravesend.  We  arrived 
there  about  four  in  the  afternoon,  and  immediately  went  on  board  the 
ship,  called  the  Symmonds. 

u  We  had  two  cabins  allotted  us  in  the  forecastle ;  I  and  Mr.  Delamotte 
having  the  first,  and  Messrs.  Wesley  the  other.  Theirs  was  made  pretty 
large,  so  that  we  could  all  meet  together  to  read  or  pray  in  it.  This  part 
of  the  ship  was  assigned  to  us  by  Mr.  Oglethorpe,  as  being  most  con- 
venient for  privacy. 

"  Wednesday  and  Thursday  we  spent  chiefly  with  Mr.  Morgan  and 
Mr.  Hutton,  exhorting  and  encouraging  one  another.  We  also  received 
the  Lord's  Supper  with  them  each  day,  thereby  to  strengthen  our  spiritual 
strength  and  resolutions.  They  were  both  sorry  to  part  with  us  ;  and, 
I  believe,  Mr.  Morgan  would  have  been  very  glad  to  have  gone  along 
with  us. 

"Friday,  October  17,  Mr.  John  Wesley  began  to  learn  the  German 
tongue,  in  order  to  converse  with  the  Moravians,  a  good,  devout,  peaceable, 
and  heavenly-minded  people,  who  were  persecuted  by  the  Papists,  and 
driven  from  their  native  country,  upon  the  account  of  their  religion.  They 
were  graciously  received  and  protected  by  Count  Zinzendorf,  of  Hernhuth, 
a  very  holy  man,  who  sent  them  over  into  Georgia,  where  lands  will 
be  given  them.  There  are  twenty-six  of  them  in  our  ship  ;  and  almost 
the  only  time  that  you  could  know  they  were  in  the  ship,  was  when 
they  were  harmoniously  singing  the  praises  of  the  Great  Creator,  which 
they  constantly  do  in  public  twice  a  day,  wherever  they  are.  Their  ex- 
ample was  very  edifying.  They  are  more  like  the  Primitive  Christians  than 
any  other  church  now  in  the  world  ;  for  they  retain  both  the  faith, 
practice,  and  discipline  delivered  by  the  Apostles.  They  have  regularly 
ordained  bishops,  priests,  and  deacons.  Baptism,  confirmation,  and  the 
eucharist  are  duly  administered.  Discipline  is  strictly  exercised  without 
respect  of  persons.  They  all  submit  themselves  to  their  pastors,  being 
guided  by  them  in  everything.  They  live  together  in  perfect  love  and 
peace,  having,  for  the  present,  all  things  in  common.  They  are  more 
ready  to  serve  their  neighbours  than  themselves.  In  their  business,  they 
are  diligent  and  industrious  ;  in  all  their  dealings,  strictly  just  and 
conscientious.  In  everything,  they  behave  themselves  with  great  meek- 
ness, sweetness,  and  humility. 

"  Saturday,  October  18.  This  morning,  Mr.  John  Wesley  and  I  began 
to  read  the  Old  Testament,  which  we  finished  during  our  voyage. 
Mr.  Wesley  likewise  baptised  a  man  of  thirty,  who  before  only  had 
received  lay  baptism.1    I  was  witness. 

"  Simday,  October  19.  Mr.  John  Wesley  began  to  preach  without  notes, 
expounding  a  portion  of  Scripture  extempore,  according  to  the  ancient 
usage.    During  our  passage,  he  went  over  our  Saviour's  Sermon  on 


1  Another  instance  of  the  high-churchism  of  these  Oxford  Methodists. 


The  Yorkshire  Evangelist, 


69 


the  Mount.  Heal  so  constantly  explained  the  Second  Lesson,  except  when  fp 
he  catechized  the  children  ;  whereby,  all  that  heard,  with  sincere  hearts,  — 
were  much  edified.  To-day,  being  the  first  time  we  celebrated  the  Lord's 
Supper  publicly,  (which  we  did  constantly  every  Lord's-day  afterwards,) 
we  had  but  three  communicants  besides  ourselves  ; — a  small  number,  yet 
God  has  been  graciously  pleased  to  add  to  them.  All  love,  all  glory,  be 
to  Thee,  O  Lord  ! 

"Monday,  October  20.  I  began  to  teach  and  catechize  the  children  on 
board  our  ship,  being  in  number  about  twelve.  I  likewise  helped  two  or 
three  of  the  Moravians 1  to  learn  English.  This  I  continued  to  do  several 
weeks,  till  we  came  out  to  sea,  and  then  I  could  but  do  it  seldom,  by  reason 
of  the  rolling  of  the  ship.  O  that  we  were  all  like  little  children,  willing  to 
be  instructed  and  guided  by  our  Heavenly  Father  !  O  that  we  were  truly 
sensible  of  our  own  ignorance,  and  how  very  little  the  wisest  of  us  knows 
that  is  worth  knowing!    It  is  God  that  teacheth  man  knowledge. 

"  Tuesday,  October  21.  We  left  Gravesend,  and  went  down  the 
river,  though  but  very  slowly,  the  wind  not  being  favourable  to  us. 

M  We  now  began  to  be  more  in  earnest.  We  resolved  to  rise  early,  and 
to  spend  our  time  regularly  and  carefully.  The  first  hour,  we  allotted 
ourselves,  was  to  pray  for  ourselves  and  absent  friends.  The  next,  we 
read  the  Scriptures  ;  and,  from  six  to  breakfast,  we  generally  read  some- 
thing relating  to  the  Primitive  Church.  At  eight,  we  had  public  prayers. 
The  forenoon  /  spent  either  in  teaching  and  instructing  the  children, 
or  reading  antiquity ;  Mr.  John  Wesley,  in  learning  German  ;  Mr. 
Charles  Wesley,  mostly  in  writing  ;  Mr.  Delamotte,  in  learning  Greek,  or 
Navigation.  At  twelve,  we  all  met  together,  to  join  in  prayer,  and  to 
exhort  one  another,  consulting  both  how  to  profit  our  neighbours  and 
ourselves.  After  dinner,  I  taught  the  children,  or  conversed  religiously 
with  some  of  the  passengers,  as  also  Mr.  Wesley  constantly  did.  At  four, 
we  had  public  prayer.  From  five  to  six,  we  spent  in  private  ;  then 
we  supped.  At  seven,  I  read  to  as  many  of  the  passengers  as  were 
willing  to  hear,  and  instructed  them  in  Christianity.  Mr.  John  Wesley 
joined  with  the  Moravians  in  their  public  devotions.  At  eight,  we  all  met 
together  again,  to  give  an  account  of  what  we  had  done,  whom  we 
had  conversed  with,  deliberating  on  the  best  method  of  proceeding  with 
such  and  such  persons  ;  what  advice,  direction,  exhortation,  or  reproof 
was  necessary  for  them  ;  and  sometimes  we  read  a  little,  concluding  with 
prayer  ;  and  so  we  went  to  bed  about  nine,  sleeping  soundly  upon  mats 
and  blankets,  regarding  neither  the  noise  of  the  sea  or  sailors.  "  The 
angels  of  the  Lord  are  round  about  them  that  fear  Him." 

11  Monday,  October  27.  We  sailed  from  Margate  Road  to  the  Downs.  A 
gentleman  passenger  strongly  opposed  our  having  prayers  in  the  great 
cabin  ;  and,  indeed,  he  half  carried  his  point,  so  that  we  were  forced  to 
submit  to  the  inconvenience  of  having  them  between  decks  in  the  after- 
noons, till  it  pleased  God  to  remove  him  out  of  the  ship. 


1  One  of  these  was  David  Nitschmann,  the  Moravian  Bishop.  (See 
Wesley's  Works,  vol.  i.,  p.  16.) 


7o 


Rev.  Benjamin  Ingham, 


1 73 -  "Sunday,  November  2.  We  passed  the  fleet  at  Spitbead,  and  came  into 
■m~m-  Cowes  Road,  off  the  Isle  of  Wight,  where  we  lay  till  the  10th  of  December. 
L"e  23  During  our  stay  here,  we  had  an  excellent  opportunity  of  promoting 
the  work  of  God  among  our  fellow  passengers.  We  met  with  both  oppo- 
sition and  success,  passing  through  evil  report  and  good  report.  May  it 
please  the  Almighty  to  give  us  all  an  abundant  measure  of  His  grace,  to 
persevere  zealously  in  His  service  to  the  end  of  our  days !  Every 
Christian  must  be  perfected  through  sufferings,  either  inward  or  outward, 
for  even  the  Captain  of  our  salvation  was  made  perfect  through  suffering  ; 
and  we  are  to  be  like  Him. 

"  Mr.  Charles  Wesley,  being  known  to  the  minister  at  Cowes,  preached 
several  times  in  the  island,  and  read  at  a  poor  woman's  house  to  a  good 
number  of  the  people  there  assembled.  Before  we  came  away,  he  left 
a  few  books  among  them.  The  poor  people  were  very  glad,  expressed 
much  thankfulness,  and,  I  believe,  were  not  a  little  edified  by  his  admoni- 
tion and  exhortation. 

"  Monday,  November  3.  We  took  a  walk  into  the  Isle,  where  we 
agreed  upon  the  following  resolutions  : — 

"  4  In  the  name  of  God,  Amen. 

"  *  We  whose  names  are  here  underwritten,  being  fully  convinced, 
that,  it  is  impossible,  either  to  promote  the  work  of  God  among  the 
heathen  without  an  entire  union  amongst  ourselves  ;  or,  that,  such  an 
union  should  subsist  unless  each  one  will  give  up  his  single  judgment 
to  that  of  the  majority,  do  agree,  by  the  help  of  God  :— 

" '  First.  That  none  of  us  will  undertake  anything  of  importance 
without  first  proposing  it  to  the  other  three. 

"  '  Second.  That,  whenever  our  judgments  or  inclinations  differ,  any  one 
shall  give  up  his  single  judgment  or  inclination  to  the  others. 

"  1  Third.  That,  in  case  of  an  equality,  after  begging  God's  direction, 
the  matter  shall  be  decided  by  lot, 

"'John  Wesley, 
C.  Wesley, 

B.  Ingham, 

C.  Delamotte.' 

u  The  wind  was  now  fair,  but  the  man-of-war,  that  was  to  convey  us 
over,  was  not  yet  ready.  The  passengers  grew  impatient  of  delay ;  but 
our  Heavenly  Father  intended  it  for  our  good.  Known  unto  God  are  all 
His  works  from  everlasting.  Unsearchable  are  Thy  ways,  O  Lord  God 
of  hosts.    Blessed  art  Thou  for  ever. 

u  Saturday,  November  8.  I  went  upon  quarter-deck,  after  dinner,  to 
teach  the  children;  but,  because  some  gentlemen  were  there  who  laughed 
at  me  for  it,  I  was  ashamed  to  proceed.  O  !  what  a  dreadful  thing  is  the 
fear  of  man!  How  does  it  defeat  our  best  purposes,  and  stagger  our 
stoutest  courage!  O!  how  deceitful  is  my  heart!  If  Thou,  O  Lord, 
shouldest  withdraw  Thy  grace  from  me  but  one  day,  I  should  utterly 
renounce  Thee,  and  commit  the  most  enormous  crimes! 

"Sunday,  November  16.  Mr.  John  Wesley  baptized  Thomas  Herd  and 


The  Yorkshire  Evangelist. 


7' 


Grace,  his  wife,  Mark,  his  son,  and  Phoebe,  his  daughter,  both  adults,  j^ij 

having  prepared  them  for  it  by  private  instruction.    To  this,  I  was  a   

witness.    They  were  brought  up  Quakers ;  but  are  now  serious  people  and  Age  23 
constant  communicants.    Praised  be  the  Lord !  who  has  turned  their 
hearts  from  error,  and  put  them  in  the  right  way. 

"  Thursday,  November  20.  The  man-of-war  being  come,  we  left  Cowes 
and  got  down  to  Yarmouth,  where  they  cast  anchor.  But  next  morning, 
the  wind  being  contrary,  we  were  forced  back  again  into  Cowes  Road. 
During  this  our  latter  stay  here,  there  were  several  storms,  in  one  of 
which,  two  ships,  that  ventured  out,  were  stranded  upon  the  island.  Not- 
withstanding this,  several  of  our  people  murmured  at  the  delay.  If  God 
should  deal  with  us  according  to  our  deservings,  we  should  be  consumed 
in  a  moment. 

"  Sunday,  November  23.  We  had,  besides  ourselves,  eight  communi- 
cants. The  Tuesday  following,  I  got  a  boy  well  whipped,  by  Mr.  Ogle- 
thorpe's orders,  for  swearing  and  blaspheming.  Private  admonition  had 
no  effect  upon  him,  so  that  I  was  forced  to  have  recourse  to  public 
correction. 

"  Sunday,  November  30.  I  preached  on  board  the  other  ships,  and  read 
prayers,  which  I  did  several  times  while  we  lay  at  Cowes.  We  now  again 
had  prayers  in  the  great  cabin,  the  gentleman  afore-mentioned  having 
yesterday  left  the  ship.  Blessed  be  God !  who  delivered  us  from  him,  for 
he  very  much  opposed  us.  I  did  think,  and  I  told  it  my  friends,  that,  we 
could  not  sail  while  he  was  in  the  ship.  This,  perhaps,  might  be  one 
reason  why  we  were  kept  so  long  from  sailing. 

"Monday,  December  1.  We  agreed  upon  the  following  resolution, — 'If 
any  one  upon  being  reproved,  or  upon  any  other  occasion,  shall  feel  any 
sort  or  degree  of  anger  or  resentment,  he  shall  immediately,  or  at  the 
next  meeting,  frankly  and  fully  confess  it.' 

"Saturday,  December  6.  The  second  mate,  a  very  insolent  and  ill- 
natured  fellow,  who  had  abused  many  of  the  passengers  and  also  Mr. 
Wesley,  at  last  affronted  even  Mr.  Oglethorpe  to  his  face.  The  next 
day,  he  was  sent  on  board  the  man-of-war.  The  people  rejoiced  at  this ; 
and  praised  be  God !  who  delivered  them  from  his  power.  '  The  fierce- 
ness of  man  shall  turn  to  Thy  praise ;  and  the  fierceness  of  them  shalt 
Thou  restrain.'  This,  I  think,  was  another  reason  why  we  were  kept  still 
at  Cowes. 

"Sunday,  December  7.  We  were  fifteen  communicants.  This  evening, 
we  resolved  to  leave  off  eating  suppers,  till  we  found  some  inconvenience 
from  it ;  which  none  of  us  did  to  the  end  of  the  voyage.  Since  our  settling 
in  America,  Messrs.  Wesley  and  Mr.  Delamotte  have  resumed  them.  As 
yet,  it  agrees  perfectly  with  my  health,  and  I  still  continue  it. 

"Monday,  December  8.  A  young  man,  very  providentially,  was  taken 
into  our  ship.  I,  perceiving  that  he  was  a  stranger,  began  to  converse 
with  him.  He  gave  me  an  account  of  himself,  and  the  reason  of  his 
coming.  He  had  left  his  parents,  he  said,  who  were  rich,  (though  he  was 
their  only  son,)  because  they  would  not  let  him  serve  God  as  he  had  a 
mind.    He  used  to  spend  a  good  part  of  the  night  in  prayer,  not  having 


72 


Rev.  Benjamin  Ingham, 


1 735  opportunity  to  do  it  by  day.  When  he  left  home,  he  did  not  know  where 
he  should  go,  having  no  clothes  with  him ;  but  he  did  not  seek  for  money 
i§e  23  or  W0rldly  enjoyments;  he  desired  only  to  save  his  soul.  When  he 
was  travelling,  he  prayed  that  he  might  go  to  some  place  where  he  could 
have  the  advantage  of  public  prayers  and  the  Holy  Sacrament.  Several 
times  he  had  thoughts  of  turning  hermit;  but  Providence  had  brought 
him  to  us;  and  he  was  glad  to  meet  with  ministers  with  whom  he  could 
freely  converse  about  spiritual  things ;  and,  indeed,  I  was  glad  to  meet 
with  him.  This,  I  think,  was  another  reason  for  our  delay.  All  love,  all 
glory  be  to  Thee,  O  Lord ! 

"  Wednesday,  December  to.  Now,  at  length,  it  pleased  our  Heavenly 
Father  to  send  us  a  fair  wind.  We  left  Cowes  about  nine  in  the  morning. 
Two  gentlemen  passengers  of  the  other  ship  were  left  behind,  having,  the 
night  before,  gone  to  Portsmouth.  We  waited  for  them  near  two  hours ; 
but,  they  not  coming,  we  made  the  best  of  our  way,  running  between 
seven  and  eight  miles  an  hour.  Friday,  in  the  forenoon,  we  left  the  man- 
of-war,  he  not  being  able  to  sail  as  fast  as  our  ships.  Most  of  the 
passengers  were  now  sick;  I  was  so  for  about  half  an  hour;  Mr.  John 
Wesley  scarce  at  all. 

"Friday,  December  19.  Messrs.  Wesley  and  I,  with  Mr.  Oglethorpe's 
approbation,  undertook  to  visit,  each  of  us,  a  part  of  the  ship,  and  daily  to 
provide  the  sick  people  with  water-gruel,  and  such  other  things  as  were 
necessary  for  them.  At  first,  we  met  with  some  difficulties;  but  God 
enabled  us  to  persevere  in  the  constant  performance  to  the  end  of  the 
journey.  Mr.  Oglethorpe  himself  went  several  times  about  the  ship  to 
comfort  and  encourage  the  people;  and,  indeed,  he  has  never  been 
wanting  in  this  respect.  He  is  a  pattern  of  fatherly  care  and  tender  com- 
passion, being  always  ready,  night  and  day,  to  give  up  his  own  ease  and 
conveniences  to  serve  the  poorest  body  among  the  people.  He  seldom 
eats  above  once  a  day,  and  then  he  usually  chooses  salt  provisions, 
(though  not  so  agreeable  to  his  health,)  that,  he  might  give  the  fresh  to 
the  sick.  But  more  will  appear  from  the  following  instance.  One  Mrs. 
Welch,  who  was  believed  to  be  at  the  point  of  death,  being  big  with  child, 
in  a  high  fever,  attended  with  a  violent  cough,  was,  by  Mr.  Oglethorpe's 
order,  removed  into  his  own  cabin,  which  was  the  best  in  the  ship,  he 
himself  lying  several  nights  in  a  hammock,  till  another  cabin  was  got 
ready  for  him.  He  also  constantly  supplied  her  with  all  the  best  things 
in  the  ship.  Some  of  the  gentlemen  seemed  disgusted  at  this;  but  that 
made  him  only  the  more  resolute.  Yet,  notwithstanding  all  possible  care 
was  taken  of  her,  human  means  failed ;  the  doctor  gave  her  up;  everybody 
thought  she  would  die;  Mr.  Oglethorpe  only  continued  in  hope.  Nay,  he 
said,  he  was  sure  God  would  raise  her  up  to  manifest  His  glory  in  her. 
She  had  a  desire  to  receive  the  Lord's  Supper  before  she  died ;  and,  lo ! 
from  the  moment  she  received,  she  began  to  recover,  and  is  now  safely 
delivered  of  a  daughter,  and  in  perfect  health.  'Gracious  is  the  Lord,  and 
merciful,  long-suffering,  and  of  great  goodness;  the  Lord  is  loving  to 
every  man,  and  His  mercy  is  over  all  His  works.' 

"Sunday,  December  21.  We  were  twenty-one  communicants.    This,  as 


The  Yorkshire  Evangelist. 


73 


well  as  yesterday,  was  an  exceedingly  calm  and  pleasant  day.  The  sky 
appeared  to  me  more  beautiful  than  ever  I  had  observed  it  in  England. 
We  were  likewise  got  so  far  to  the  southward,  that,  the  weather  was  as 
warm  now  as  it  is  in  the  spring  at  home.  This  being  Mr.  Oglethorpe's 
birthday,  he  gave  a  sheep  and  wine  to  the  people,  which,  with  the 
smoothness  of  the  sea,  and  the  serenity  of  the  sky,  so  enlivened  them, 
that,  they  perfectly  recovered  from  their  sea  sickness.  On  Christmas- 
day,  also,  Mr.  Oglethorpe  gave  a  hog,  and  wine  to  the  people. 

"  Monday,  December  29.  We  are  now  past  the  latitude  of  twenty-five 
degrees,  and  are  got  into  what  they  call  the  Trade  winds,  which  blow 
much  the  same  way  all  the  year  round.  The  air  is  balmy,  soft,  and  sweet. 
The  ship  glides  smoothly  and  quietly  along.  The  clouds  are  finely 
variegated  with  numbers  of  pretty  colours.  The  nights  are  mild  and 
pleasant,  being  beautifully  adorned  with  the  shining  hosts  of  stars.  '  The 
heavens  declare  the  glory  of  God,  and  the  firmament  showeth  His  handy- 
work.    One  day  telleth  another;  and  one  night  certifies  another.' 

"'What,  though,  in  solemn  silence,  all 
Move  round  this  dark,  terrestrial  ball ; 
What,  though  nor  real  voice  nor  sound 
Amidst  their  radiant  orbs  is  found ; 
In  reason's  ear  they  all  rejoice, 
And  utter  forth  a  glorious  voice, 
For  ever  singing  as  they  shine, 
*  The  Hand  that  made  us  is  divine." 

.  "  1 736,  Sunday,  January  4.  A  gentleman  was  very  angry  with  me  for 
accusing  his  servant,  of  swearing,  before  Mr.  Oglethorpe. 

"The  next  day,  Mr.  John  Wesley  began  to  catechise  the  children 
publicly,  after  the  Second  Lesson  evening  service,  which  he  continued  to 
do  every  day  for  about  three  weeks. 

"Monday,  January  12.  I  began  to  write  out  the  English  Dictionary,  in 
order  to  learn  the  Indian  tongue.    O  !  1  who  is  sufficient  for  these  things  V 

"  When  the  ship  rolled  so  that  we  could  not  well  go  about  to  visit  the 
people,  we  generally  spent  the  evening  in  conversation  with  Mr.  Oglethorpe, 
from  whom  we  learnt  many  particulars  concerning  the  Indians. 

"Saturday,  January  17.  The  wind  was  very  strong.  About  half  an 
hour  after  ten  at  night,  we  encountered  such  a  wave  as  we  did  not  meet 
with  in  ail  our  passage  besides.  It  shook  the  whole  frame  of  the  ship, 
from  stem  to  stern.  The  water  sprung  through  the  sides  of  the  ship, 
which  before  were  tight,  and,  also,  above  the  main-yard.  Falling  down, 
it  covered  the  decks,  broke  into  the  great  cabin,  and  filled  Mrs.  Welch's 
bed.  Mr.  Oglethorpe  was  gone  to  bed,  and  resigned  his  own  dry  cabin 
to  the  sick,  betaking  himself  once  more  to  his  hammock.  Hitherto,  we 
had  had  a  very  fine  passage ;  but  now,  approaching  near  land,  we  met 
with  contrary  winds,  which  kept  us  above  a  fortnight  longer  at  sea  than 
otherwise  we  should  have  been. 

"  Tuesday,  January  20.    I  baptized  a  child,  which  was  thought  to  be  at 


74 


Rev.  Benjamin  Ingham, 


1736  the  point  of  death  ;  nay,  some  thought  it  was  dead  ;  but,  from  the  moment 
~~2     it  was  baptized,  it  began  to  recover. 

l°e  24  «  Wednesday,  January  21.  This  evening,  Mr.  Oglethorpe  called  to- 
gether the  heads  of  families,  as  he  also  did  at  some  other  times,  and  gave 
them  several  excellent  and  useful  instructions  relating  to  their  living  in 
Georgia,  exhorting  them  likewise  to  love  God  and  one  another. 

"Sunday,  January  25.  We  were  twenty  communicants.  Towards 
evening,  we  had  a  terrible  storm,  which  lasted  several  hours.  I  observed 
it  well;  and,  truly,  I  never  saw  anything  hitherto  so  solemn  and  majestic. 
The  sea  sparkled  and  smoked,  as  if  it  had  been  on  fire.  The  air  darted 
forth  lightning ;  and  the  wind  blew  so  fierce,  that,  you  could  scarcely  look 
it  in  the  face,  and  draw  your  breath.  The  waves  did  not  swell  so  high  as 
at  some  other  times,  being  pressed  down  by  the  impetuosity  of  the  blast ; 
neither  did  the  ship  roll  much ;  but  it  quivered,  jarred,  and  shook.  About 
half  an  hour  past  seven,  a  great  sea  broke  in  upon  us,  which  split  the 
main-sail,  carried  away  the  companion,  filled  between  decks,  and  rushed 
into  the  great  cabin.  This  made  most  of  the  people  tremble;  and,  I 
believe,  they  would  then  have  been  glad  to  have  been  Christians,  how 
light  soever  they  made  of  religion  before.  I  myself  was  made  sensible, 
that,  nothing  will  enable  us  to  smile  in  the  face  of  death,  but  a  life  of 
extraordinary  holiness.  I  was  under  some  fear  for  a  little  while ;  but  I 
recollected  myself  again,  by  reflecting  that  every  thing  came  by  the  will  of 
God ;  and  that  whatever  He  willed  was  the  best  for  me.  If,  therefore,  He 
was  pleased  to  take  me  off  at  this  very  time,  so  much  the  better : — I  should 
be  delivered  from  many  evils,  and  prevented  from  committing  many  sins 
to  come.  Betwixt  eleven  and  twelve,  I  recommended  myself  to  God,  and 
went  to  bed,  resting  satisfied  with  whatever  should  befal  me.  Towards 
three,  the  wind  abated.  In  the  morning,  we  returned  public  thanks  for 
our  deliverance ;  and,  before  night,  most  of  the  people  had  forgotten,  that, 
they  were  ever  in  a  storm.  '  If  they  hear  not  Moses  and  the  prophets, 
neither  will  they  be  persuaded,  though  one  rose  from  the  dead.' 1 

"  Wednesday,  January  28.  Being  a  calm  day,  I  went  on  board  the  other 
ship,  read  prayers,  and  visited  the  people.  At  my  return.  I  acquainted 
Mr.  Oglethorpe  with  their  state  ;  and  he  sent  them  such  things  as  they 
needed. 

"Sunday,  February  1.  Three  sail  appearing,  we  made  up  towards 
them,  and  got  what  letters  we  could  write,  in  hopes  some  of  them  might 
be  bound  for  England.  I  writ  a  short  one  to  you  at  Osset.  One  of  them, 
that  was  bound  for  London,  made  towards  us,  and  we  put  our  letters  on 
board  her. 

"  On  Tuesday,  we  found  ground ;  on  Wednesday,  we  saw  land  ;  and,  on 
Thursday  afternoon,  5th  of  February,  we  got  safe  into  Tybee-road,  in  the 
mouth  of  the  river  Savannah,  in  the  province  of  Georgia,  in  America. 


1  It  was  during  this  storm,  that  Wesley  was  struck  with  the  contrast 
between  the  Moravians  and  the  rest  of  the  ship's  occupants.  The  crew  in 
general  were  in  paroxysms  of  fear  and  anxiety;  the  Moravians  were  calm, 
and  employed  themselves  in  singing  psalms  (Wesley's  Works,  vol.  i.,  p.  20). 


The  Yorkshire  Evangelist. 


Messrs.  Wesley,  Mr.  Delamotte,  and  I  had  some  discourse  about  our 
manner  of  living  in  this  new  country.  I  was  struck  with  a  deep,  religious 
awe,  considering  the  greatness  and  importance  of  the  work  I  came  upon, 
but  was  comforted  with  these  words  in  the  Psalms  : — 1  O  !  tarry  thou  the 
Lord's  leisure ;  be  strong,  and  He  shall  comfort  thy  heart ;  and  put  thou 
thy  trust  in  the  Lord.'  From  the  whole  service,  I  was  moved  to  think, 
that,  the  Gospel  would  be  propagated  over  the  whole  world.  May  God, 
of  His  great  mercy,  graciously  be  pleased  to  grant  it! 

"  February  6.  We  went  on  shore,  and  had  prayers,  where  we  were  com- 
forted by  the  Second  Lesson.  Next  day,  I  received  a  letter  from  my  brother 
William,  one  from  my  sister  Hannah,  and  another  from  Mr.  H.  Washing- 
ton, whereby  I  was  very  much  comforted.  I  called  to  mind  several  things 
past ;  reflected  upon  the  sweet  happiness  of  true  friendship ;  and  prayed 
earnestly  for  my  dear  friends  in  England,  with  tears. 

"Saturday,  February  14.  This  morning,  as  well  as  yesterday,  we  met 
with  several  remarkable  passages,  in  our  course  of  reading  the  prophets, 
relating  to  the  propagation  of  the  Gospel,  which  not  a  little  comforted  and 
encouraged  us.  I  was  also  strongly  affected  by  the  Second  Lesson,  Mark 
xiii. 

"A  little  after  noon,  some  Indians  came  to  make  us  a  visit.  We  put  on 
our  gowns  and  cassocks;  spent  some  time  in  prayer;  and  then  went  into 
the  great  cabin  to  receive  them.  At  our  entrance,  they  all  rose  up;  and 
both  men  and  women  shook  hands  with  us.  When  we  were  all  seated, 
Toma-Chache,  their  king,  spoke  to  us  to  this  effect.  (His  interpreter  was 
one  Mrs.  Musgrove,  who  lives  about  five  miles  above  Savannah.  She  is 
descended  of  a  white  man  by  an  Indian  woman.  She  understands  both 
languages,  being  educated  amongst  the  English.  She  can  read  and  write, 
and  is  a  well-civilized  woman.  She  is  likewise  to  teach  us  the  Indian 
tongue.) 

"  '  Ye  are  welcome.  I  am  glad  to  see  you  here.  I  have  a  desire  to  hear 
the  Great  Word,  for  I  am  ignorant.  When  I  was  in  England,  I  desired 
that  some  might  speak  the  Great  Word  to  me.  Our  nation  was  then 
willing  to  hear.  Since  that  time,  we  have  been  in  trouble.  The  French 
on  one  hand,  the  Spaniards  on  the  other,  and  the  Traders  that  are  amongst 
us,  have  caused  great  confusion,  and  have  set  our  people  against  hearing 
the  Great  Word.  Their  tongues  are  useless ;  some  say  one  thing,  and 
some  another.  But  I  am  glad  that  ye  are  come.  I  will  assemble  the 
great  men  of  our  nation,  and  I  hope,  by  degrees,  to  compose  our  differ- 
ences ;  for,  without  their  consent,  I  cannot  hear  the  Great  Word.  How- 
ever, in  the  meantime,  I  shall  be  glad  to  see  you  at  my  town ;  and  I  would 
have  you  teach  our  children.  But  we  would  not  have  them  made  Christians 
as  the  Spaniards  make  Christians ;  for  they  baptize  without  instruction ; 
but  we  would  hear  and  be  well  instructed,  and  then  be  baptized  when  we 
understood.' 

"All  this  he  spoke  with  much  earnestness,  and  much  action,  both  of  his 
head  and  hands.  Mr.  John  Wesley  made  him  a  short  answer,—  '  God  only 
can  teach  you  wisdom,  and,  if  you  be  sincere,  perhaps,  He  will  do  it  by 
us.'    We  then  shook  hands  with  them  again,  and  withdrew. 


76 


Rev.  Benjci77iin  Ingham, 


t  736        "  The  Queen  made  us  a  present  of  a  jar  of  milk,  and  another  of  honey  ; 
~*2     that  we  might  feed  them,  she  said,  with  milk;  for  they  were  but  children; 
k^e  2^  and  that  we  might  be  sweet  to  them. 

'•'About  three  next  day,  in  the  afternoon,  just  before  they  went  away,  we 
put  on  our  surplices,  at  Mr.  Oglethorpe's  desire,  and  went  to  take  leave  of 
them. 

"Monday,  February  16.  About  seven  this  evening,  I  set  forward  with 
Mr.  Oglethorpe,  and  some  others,  in  a  ten-oared  boat,  for  the  Alatamahaw 
river,  the  southernmost  part  of  Georgia.  At  eleven,  we  arrived  at  a  place 
called  Skiddowa,  where  we  went  ashore  into  the  woods,  and  kindled  a  fire 
under  a  lofty  pine-tree.  Having  written  some  letters,  and  eaten  something, 
we  lay  down  to  sleep  upon  the  ground,  without  either  bed  or  board,  having 
no  covering,  besides  our  clothes,  but  a  single  blanket  each,  and  the  canopy 
of  heaven.  About  eight  next  day,  we  set  forward  again,  passing  several 
marshes,  beset  on  both  sides  with  trees  of  various  sorts,  whose  leaves, 
being  gilded  with  the  glorious  rays  of  the  sun,  yielded  a  beautiful  prospect. 
About  twelve,  the  wind  blew  so  high,  that,  we  were  driven  upon  an  oyster 
bank,  where  we  could  not  get  a  stick  to  make  a  fire.  Here  we  dined  very 
comfortably.  Near  two,  we  set  forward  again,  and,  with  great  difficulty, 
crossed  over  the  mouth  of  the  river  Ogechee.  The  wind  was  exceeding 
high,  and  the  water  very  rough.  Almost  every  wave  drove  over  the  side 
of  the  boat ;  so  that  every  moment  we  were  in  jeopardy  of  our  lives ;  and, 
truly,  if  Mr.  Oglethorpe  had  not  roused  up  himself,  and  struck  life  into  the 
rowers,  I  do  not  know  but  most  of  us  might  here  have  made  our  exit. 
Towards  six,  we  got  to  a  little  place,  called  Boar's  Island,  where  we  en- 
camped all  right,  round  a  roaring  fire,  in  a  bed  of  canes,  where  the  wind 
could  not  reach  us.  Here  also  we  came  up  with  a  large  boat,  called  a 
Pettiangur,1  loaded  with  people  for  the  Alatamahaw,  who  had  set  out 
before  us.  Next  morning,  after  prayers,  Mr.  Oglethorpe,  considering,  that, 
our  own  boat  was  overladen,  and  also  that  I  might  probably  be  of  some 
service  to  the  people,  asked  me  if  I  was  willing  to  go  on  board  the  Petti- 
angur, whereto  I  readily  consented.  Here,  during  the  remainder  of  our 
passage,  I  read  to  the  people,  and  instructed  them  as  I  had  opportunity. 
This  evening,  we  lay  upon  St.  Catherine's,  a  very  pleasant  island,  where 
we  met  with  two  Indians  a-hunting.  I  took  one  of  them  on  board  the 
Pettiangur,  and  gave  him  some  biscuit  and  wine,  and  he,  in  return,  sent 
us  the  greatest  part  of  a  deer. 

"On  Sunday  morning,  February  22,  we  arrived  at  the  island  of  St. 
Simons,  upon  the  river  Alatamahaw,  a  pleasant  and  fertile  place,  which 
Mr.  Oglethorpe  had  reached  the  Thursday  night  before.  Several  of  the 
people  were  firing  guns,  but,  upon  my  landing,  I  asked  Mr.  Oglethorpe 
if  Sunday  was  a  proper  day  for  sporting.  He  immediately  put  a  stop  to 
it.  Having  breakfasted,  we  joined  in  the  Litany,  and  then  he  returned 
to  Savannah,  having  already  put  the  people  in  a  method  of  proceeding. 

"  Next  day  in  the  forenoon,  we  were  alarmed  by  a  sail  appearing  in  the 
river.    We  called  all  the  people  together  ;  and,  after  consultation,  we 


1  A  sort  of  flat-bottomed  barge  (Wesley's  Works,  vol.  i.,  p.  28). 


The  Yorkshire  Evangelist. 


77 


threw  up  a  trench,  strengthening  it  with  barrels  of  beef  and  pork,  which     x  736 
we  had  here  in  abundance.    We  also  sent  a  canoe  down  the  river,  and  — 
several  men  into  the  woods  for  scouts,  to  bring  us  intelligence.    In  the  ^>e  24 
meantime,  we  got  all  our  arms  in  readiness,  providing  for  the  worst. 
About  half  an  hour  past  twelve,  the  canoe  returned,  and  brought  us  word, 
it  was  the  sloop  which  brought  the  provisions,  that  had  returned  to  take  in 
ballast. 

"  Two  or  three  of  the  first  days,  the  people  spent  in  building  palmetto 
bowers.  We  enclosed  a  little  round  place  with  myrtles,  bays,  and  laurels, 
in  the  midst  whereof  we  nightly  kept  a  great  fire,  round  which  I  lay  several 
weeks  in  the  open  air,  my  whole  bed  consisting  of  two  blankets ;  and  I 
never  had  health  better  in  my  life.  Now  we  had  short  prayers  early  in  the 
morning,  before  they  began;  and  at  night,  after  they  had  done  working. 
My  chief  business  was  daily  to  visit  the  people,  to  take  care  of  those  that 
were  sick,  and  to  supply  them  with  the  best  things  we  had.  For  a  few 
days  at  the  first,  I  had  everybody's  good  word ;  but,  when  they  found  I 
watched  narrowly  over  them,  and  reproved  them  sharply  for  their  faults, 
immediately  the  scene  changed.  Instead  of  blessing,  came  cursing,  and 
my  love  and  kindness  were  repaid  with  hatred  and  ill-will. 

"  Sunday,  February  29.  After  morning  prayers,  which  we  had  pretty 
early,  I  told  the  people  that,  it  was  the  Lord's  day,  and,  therefore,  ought 
to  be  spent  in  His  service ;  that,  they  ought  not  to  go  a-shooting,  or  walk- 
ing up  and  down  in  the  woods ;  and  that,  I  would  take  notice  of  all  those 
who  did.  One  man  answered,  that,  these  were  new  laws  in  America! 
This  man,  as  well  as  several  others  went  out ;  but  he,  I  think,  was  two 
days  before  he  could  find  his  way  back  again.  I  reproved  most  of  them 
afterwards,  in  a  friendly  manner,  laying  before  them  the  heinousness  of 
the  sin,  and  the  dreadful  consequences  that  would  necessarily  follow. 
One  or  two  took  my  advice  well ;  but  the  rest  were  hardened,  and,  instead 
of  reforming,  raised  heavy  complaints  and  accusations  to  the  gentleman, 
that  was  left  chief  in  commission,  that,  I  had  made  a  black  list :  and  that, 
I  intended  to  ruin  them.  This  caused  a  very  sharp  contest  between  that 
gentleman  and  me ;  wherein  God  enabled  me,  boldly  and  courageously,  to 
vindicate  the  honour  of  His  day  and  worship,  without  regarding  the  favour 
of  any  man.  So  soon  as  I  was  retired,  I  prayed  earnestly  from  my  heart, 
that,  God  would  forgive  him,  and  also  give  him  a  new  mind ;  which  prayer 
God  heard  (blessed  be  His  goodness !)  for,  since  I  came  away,  he  frankly 
confessed,  that,  he  was  in  the  wrong ;  that,  his  passions  carried  him  to  too 
great  a  height ;  that,  I  was  certainly  in  the  right,  and  had  only  done  what 
was  my  duty.  I  mention  this  to  show  the  great  use  of  praying  for  our 
enemies.  Who  knows  how  much  such  prayer  will  avail  before  God? 
Certainly,  it  purifies  our  own  heart,  and  is  the  only  sure  enemy  to  keep 
out  hatred,  malice,  and  revenge. 

"  Tuesday,  March  2.  This  morning,  I  prayed  that  God  would  be  pleased 
to  send  home  the  lost  man,  and  also  make  him  sensible  of  his  sin.  About 
breakfast  time,  he  came  looking  very  ghastly,  sadly  affrighted,  telling  me 
he  was  resolved  never  more  to  profane  the  Sabbath.  God  grant  he  may 
keep  his  word  !    This  example  would  not  make  others  take  warning. 


73 


Rev.  Benjamin  Ingham, 


Next  Sunday,  three  more  went  a-shooting,  who  were  all  lost  till  next  day. 
Nothing  but  the  almighty  grace  of  God  is  sufficient  to  turn  a  sinner  from 
the  error  of  his  ways. 

"Monday,  March  8.  Mr.  Oglethorpe  arrived,  with  four  Pettiangurs; 
and,  next  day,  my  dear  friend,  Mr.  C.  Wesley,  with  another,  wherein  were 
all  the  married  men  and  women,  and  children,  that  came  over  in  our  two 
ships.  Mr.  Oglethorpe  immediately  laid  out  the  new  town,  Frederica,  in 
a  neat  and  regular  method ;  and  kept  the  people  to  strict  work  in  building 
themselves  palmetto  houses.  During  the  three  weeks  longer,  which  I  spent 
here,  there  happened  such  a  variety  of  incidents,  that,  it  would  be  too  tedi- 
ous to  relate  them.  Only  I  will  add,  that,  Mr.  C.  Wesley  and  I  had  the 
happiness  of  undergoing,  for  the  truth's  sake,  the  most  glorious  trial  of 
our  whole  lives,  wherein  God  enabled  us  exceedingly  to  rejoice,  and  also 
to  behave  ourselves  throughout  with  undaunted  courage  and  constancy ; 
for  which  may  we  ever  love  and  adore  Him!  The  book  of  God  was  our 
support,  wherein,  as  our  necessities  required,  we  always  met  with  direc- 
tion, exhortation,  and  comfort — '  Thy  Word  is  a  lantern  to  my  feet,  and  a 
light  unto  my  paths.    In  God's  Word  will  I  comfort  me.' 1 

"Sunday,  March  28.  About  seven  in  the  evening,  I  left  Frederica,  and 
took  boat  for  Savannah.  We  had  a  fair  wind ;  and,  if  we  had  not  run 
twice  aground,  I  believe  wre  should  have  got  thither  in  twenty-four  hours. 
Towards  four  on  Tuesday  morning,  it  began  to  thunder,  and  lighten,  and 
rain  in  the  most  dreadful  manner  I  ever  beheld  since  I  was  born.  Ours 
was  a  little  open  boat,  without  any  cover.  The  rest  of  the  people  wrapped 
themselves  up,  head  and  ears,  in  blankets  and  sails,  whatever  they  could 
get,  and  laid  down  in  the  bottom  of  it.    I  plucked  up  a  good  heart,  threw 


1  Charles  Wesley  writes :—"  Tuesday,  March  9,  1736.  The  first  who 
saluted  me  on  my  landing,  was  honest  Mr.  Ingham,  and  that  with  his 
usual  heartiness.  Never  did  I  more  rejoice  at  the  sight  of  him ;  especially 
when  he  told  me  the  treatment  he  has  met  with  for  vindicating  the  Lord's 
day."  Charles  had  gone  to  be  the  minister  of  the  palmetto  town, 
Frederica;  and  was  soon  in  greater  trouble  than  Ingham  had  experienced. 
Ingham  remained  with  his  friend  nineteen  days  ;  and,  during  this  brief 
period,  Charles  encountered  a  difficulty  about  baptizing  a  child  by  im- 
mersion ;  got  into  hot  water,  by  endeavouring  to  reconcile  two  termagant 
women ;  and  was  wrongfully  charged  by  Oglethorpe  with  mutiny  and  se- 
dition. By  March  28th,  things  had  arrived  at  such  a  pass,  that  Charles 
Wesley  requested  Ingham  to  go  to  Savannah  for  his  brother.  Ingham 
was  extremely  reluctant  to  leave  his  friend  in  such  trouble  and  danger; 
but  was,  at  last,  persuaded;  and,  accordingly,  on  the  day  just  mentioned, 
after  preaching  "an  alarming  sermon  on  the  day  of  judgment,  and  join- 
ing with"  Charles  Wesley  "in  offering  up  the  Christian  sacrifice,"  he 
started.  This  is  not  the  place  to  enter  into  detail  respecting  C. 
Wesley's  trials  at  Frederica.  Suffice  it  to  give  an  extract  from  his 
Journal :  "  I  hastened  to  the  water-side,  where  I  found  Mr.  Ingham  just 
put  off.  O  happy,  happy  friend  !  Abiit,  eruMt,  evdsiti  But  woe  is  me, 
that  I  am  still  constrained  to  dwell  with  Meshech  !  I  languished  to 
bear  him  company,  followed  him  with  my  eyes  till  out  of  sight,  and  then 
sank  into  deeper  dejection  than  I  had  known  before."  We  must  now 
keep  company  with  Ingham. 


The  Yorkshire  Evangelist. 


79 


my  cloak  over  me,  and  stood  up,  as  stiff  as  I  could,  in  the  midst  of  it,  that  \y. 
I  might  behold  the  majesty  of  God  in  thunder;  and,  truly,  so  glorious  a  — 
scene  I  never  saw.    I  dare  not  attempt  to  describe.    However,  I  passed  £e 
the  time  very  comfortably  in  praising  God;  and,  whereas,  all  the  rest  were 
well  wet,  I  was  pure  and  dry  all  over,  excepting  only  my  cloak  and  shoes. 
Betwixt  seven  and  eight,  we  arrived  at  Savannah,  where  I  was  kindly  re- 
ceived by  Mr.  John  Wesley  and  Mr.  Delamotte.    The  latter  had  began  to 
teach  a  few  little  orphans ;  and  the  former  had  brought  the  people  to  short 
prayers  morning  and  night.    I  now  again  entered  upon  a  manner  of  life 
more  agreeable  to  me  than  what  I  spent  at  Frederica,  having  both  time 
and  convenience  for  regular  retirement. 

"Sunday,  April  4.  This  afternoon,  Mr.  Wesley  and  Mr.  Delamotte, 
took  boat  for  Frederica.  In  their  absence,  I  took  care  both  of  the  church 
and  school. 

"Monday,  April  5.  After  evening  prayers,  I  begun  to  catechize,  at  our 
own  house,  all  young  persons  that  were  willing  to  come,  as  well  children  as 
servants,  and  apprentices,  who  would  not  come  in  the  day  time.  I  have 
continued  to  do  this  every  night  since.  On  Sundays,  I  do  it  after  dinner, 
and  also  publicly  in  the  church  after  the  Second  Lesson. 

"Sunday,  April  II.  After  evening  service,  I  made  a  visit  to  a  few 
people,  who  had  formed  themselves  into  a  Society, — meeting  together  on 
Wednesday,  Friday,  and  Sunday  nights.  I  found  their  design  was  good. 
They  read,  prayed,  and  sung  psalms  together.  Accordingly,  I  exhorted 
them  to  go  on,  promising  myself  to  meet  with  them  sometimes,  and  to  give 
them  such  helps  and  directions  as  I  could.  I  have  joined  them  every 
Sunday  since ;  and  I  hope  it  will  be  a  means  of  some  good.  God  grant 
it!      '  :  •  ' 

"Sunday,  April  18.  This  afternoon,  there  was  an  alarm  made  in  time 
of  Divine  service,  whereupon,  several  people  went  out  of  church.  The 
cause  of  it  was  a  young  lad  that  had  run  away,  from  his  master.  He  had 
broken  into  our  house,  under  which,  he  said,  he  had  laid  a  fortnight,  and 
stolen  provisions  when  I  was  at  prayers.  He  had  taken  down  a  pistol, 
and  loaded  it,  with  a  design,  I  suppose,  to  shoot  in  the  woods ;  for  he  had 
gotten  the  powder  flask,  and,  as  he  was  getting  out  of  the  window,  some- 
how, he  slipped,  and  fired  off  the  pistol,  which  broke  his  arm  to  shivers. 
He  then  called  out  aloud  for  help;  whereupon,  some  people  that  heard, 
went  to  see  what  was  the  matter.  He  begged  of  them  to  drag  him  out  at 
the  window,  which  they  did,  and  found  him  in  a  bad  condition.  They 
carried  him  to  a  surgeon,  who  cut  off  his  arm.  In  the  night,  not  having 
due  attendance,  he  loosed  it,  whereby,  he  lost  so  much  blood,  that,  he  died 
next  morning.  I  was  very  sorry  for  the  unfortunate  wretch,  for  he  came 
to  be  catechized  the  night  before  he  run  away,  and  I,  being  informed  that 
he  had  done  so  several  times  before,  talked  to  him  a  good  while,  to  behave 
himself  well,  and  to  obey  his  master.  But,  not  having  grace,  he  did  the 
very  reverse  to  what  I  exhorted  him.  A  sad  example,  whereby  others 
ought  to  take  warning. 

"  This  being  the  great  and  holy  week,  I  dedicated  it  to  devotion,  ob- 
serving the  discipline  of  the  Primitive  Church. 


8o 


Rev.  Benjamin  Ingham, 


1736        "On  Tuesday  evening,  Mr.  John  Wesley  and  Mr.  Delamotte  arrived 
~2     from  Frederica.    Next  day,  Mr.  Wesley  gave  me  an  account  of  what  had 
°e  2^   passed  there  since  my  departure.    O  what  secrets  will  come  to  pass  in  the 
last  day ! 

"  Easter  Sunday,  April  25.  We  were  thirty-four  communicants.  Our 
constant  number  is  about  a  dozen.  Next  day,  Mr.  Wesley  and  I  went  up 
to  Cowpen,  in  a  boat,  bought  for  our  use,  to  converse  with  Mrs.  Musgrave 
about  learning  the  Indian  language.  I  agreed  to  teach  her  children  to 
read,  and  to  make  her  whatever  recompence  she  would  require  more  for 
her  trouble.  I  am  to  spend  three  or  four  days  a  week  with  her,  and  the 
rest  at  Savannah,  in  communicating  what  I  have  learned  to  Mr.  Wesley; 
because  he  intends,  as  yet,  wholly  to  reside  there. 

"The  Moravians,  being  informed  of  our  design,  desired  me  to  teach  one 
of  the  brethren  along  with  Mr.  Wesley.  To  this  I  consented  at  once,  with 
my  whole  heart.  And  who,  think  ye,  is  the  person  intended  to  learn  ? 
Their  lawful  bishop.1  1  The  right  hand  of  the  Lord  hath  the  pre-eminence ; 
the  right  hand  of  the  Lord  bringeth  mighty  things  to  pass.' 

"  Friday,  April  30.  Mr.  Wesley  and  I  went  up  again  to  Cowpen,  taking 
along  with  us,  Toma-Cache  and  his  Queen.  Their  town  is  about  four 
miles  above  Savannah,  in  the  way  to  Mrs.  Musgrave's.  We  told  them 
we  were  about  to  learn  their  language.  I  asked  them,  if  they  were  willing 
I  should  teach  the  young  prince.  They  consented,  desiring  me  to  check 
and  keep  him  in;  but  not  to  strike  him.  The  Indians  never  strike  their 
children ;  neither  will  they  suffer  any  one  to  do  it.  I  told  them,  I  would 
do  my  best,  as  far  as  gentleness  and  good  advice  would  go.  How  I  shall 
manage,  God  alone  can  direct  me.  The  youth  is  sadly  corrupted,  and 
addicted  to  drunkenness,  which  he  has  learnt  of  our  Christian  heathen. 
Nay,  the  whole  Creek  nation  is  now  generally  given  to  this  brutal  sin, 
whereto  they  were  utter  strangers  before  Christians  came  among  them. 

"Oh!  what  a  work  have  we  before  us!  Who  is  sufficient  for  these 
things  ?  I  am  nothing.  I  have  nothing.  I  can  do  nothing.  O !  my 
dearest  friends,  pray  for  us.  Pray  earnestly  for  us ;  and  more  especially 
for  me,  your  very  weak,  though  most  dutiful  son,  and  affectionate  brother, 

"Benjamin  Ingham." 

This  lengthened  document  needs  no  apology.  It  exhibits  Ing- 
ham as  a  sincere,  earnest,  self-denying,  zealous  servant  of  the 
Divine  Redeemer.  It  helps  to  justify  the  suddenness  of  his  de- 
parture from  his  native  country,  without  obtaining  the  consent 
of  his  family  and  friends,  and  even  without  consulting  them. 
It  shows,  that,  he  was  a  firm  believer  in  the  sacred  text — "  In 
all  thy  ways  acknowledge  Him,  and  He  shall  direct  thy  paths." 
Who  can  doubt  that  Ingham  was  divinely  guided  in  embarking 
for  America  ?    The  service  that  he  rendered  there,  might  be 


1  David  Nitschmann. 


The  Yorkshire  Evangelist. 


81 


comparatively  small ;  but,  at  that  period,  it  required  no  ordi-  1736 
nary  courage,  for  a  young  man  of  three  and  twenty,  to  en-  j^^72 
counter  the  storms  of  the  Atlantic,  and  to  live  with  wild 
Indians  in  the  woods  of  Georgia.  The  results  of  Ingham's 
ministerial  labours  in  the  new  colony  might  be  few ;  but  the 
mission  there  brought  him  into  the  society  of  a  set  of  simple- 
minded,  earnest,  godly  men,  by  whom  the  current  of  the  whole 
of  his  subsequent  life  was  changed  ;  and  the  rough  experience 
of  the  few  months  spent  among  colonial  settlers  and  untutored 
savages,  was  a  useful  training  for  the  hard  labours  and  hard 
treatment  awaiting  him  in  his  native  country.  If  Ingham  had 
not  embarked  for  Georgia,  the  probability  is,  he  would  not  have 
been  brought  into  fellowship  with  Moravians  ;  and,  therefore, 
would  not  have  become  a  Moravian  Evangelist  among  the 
masses  of  the  north  of  England.  The  Providence,  which  sent 
him  to  Georgia,  separated  him  from  the  Established  Church  ; 
but,  as  in  the  case  of  Wesley,  it  made  him  the  Founder  of  a 
large  number  of  religious  societies,  which  exercised  a  mighty 
influence  on  the  people  of  Yorkshire,  and  of  the  neighbouring- 
counties. 

As  yet,  Ingham,  like  the  Wesleys,  was  seeking  to  be  saved 
by  works,  rather  than  by  penitent  faith  in  Christ  Jesus  ;  but 
the  very  fact  that  he  hoped  to  be  saved  thus,  served  as  an 
incentive  to  the  practice  of  self-denial  and  other  austerities, 
and  to  the  use  of  diligence  and  faithfulness  in  his  ministerial 
office  which  have  seldom  been  surpassed.  The  man  had  a 
large  heart,  brim-full  of  benevolent  feeling ;  .and  regarded  it 
as  the  highest  honour  and  happiness  of  his  life  to  be  of  service 
to  the  cause  of  God,  and  to  the  welfare  of  his  fellow-creatures. 
Without  doubt,  he  was  what  would  be  called  a  high  church- 
man when  he  set  sail  for  Georgia  ;  but  his  sympathies  were  too 
large  to  be  ice  bound  with  high  church  bigotry.  His  descrip- 
tion of  the  twenty-six  psalm-singing  Moravians  is  just  and 
generous.  He  was  willing  to  admit  the  fact,  and  to  rejoice 
in  it,  that  there  were  as  good  Christians  without  the  pale  of 
his  own  Church,  as  there  were  within  it.  Like  all  men  of  noble 
mind,  he  was  not  too  much  a  man  to  bend  to  a«little  child. 
Teaching  and  catechizing  children  was  a  self-imposed,  but 
happy  task,  while  on  the  waves  of  the  Atlantic  Ocean ;  and  it 
was  equally  one  of  his  pleasant  toils  in  Georgia.    Idleness  and 

G 


82 


Rev.  Benjamin  IvgJiam% 


1736  he  were  strangers  to  each  other.  Early  rising,  abstemious  diet, 
Age~2i  anc^  constant  working,  were,  with  him,  not  accidents,  but  prin- 
ciples. They  were  part  and  parcel  of  his  religion.  The  Bible 
was  his  daily  study ;  and  prayer,  for  himself,  and  for  others, 
his  highest  privilege  and  duty.  The  two  combined  inspired 
him  with  a  confidence  in. God,  which  never  faltered  ;  and  which 
kept  him  calm  in  the  greatest  dangers.    Let  us  follow  him. 

Ingham  landed  in  Georgia,  on  February  5,  1736:  he  re- 
embarked  for  England  on  February  26,  1737.  Nearly  three 
of  the  thirteen  months  he  spent  in  Georgia,  are  comprehended 
in  the  Journal  already  given.  The  details  of  the  other  ten  are 
few  and  scanty. 

Both  he  and  Wesley  intended  and  wished  to  be,  not  chap- 
lains among  the  English  colonists,  but,  missionaries  among 
the  wild  Indians  ;  and,  accordingly,  at  the  end  of  the  first 
three  months  of  their  Georgian  residence,  we  find  Ingham 
arranging  to  spend  three  days  a  week  in  learning  the  Indian 
language  from  a  half-caste  woman  ;  and  the  other  three  in 
teaching  what  he  learnt  to  Wesley,  and  to  Nitschmann,  the 
Moravian  bishop.  Their  design  was  Christian  and  heroic ; 
but  it  was  not  realised. 

On  May  16,  1736,  Charles  W'esley,  unexpectedly,  came  to 
his  brother,  and  Ingham,  and  Delamotte,  at  Savannah  ;  and, 
for  want  of  better  accommodation,  each  of  the  four  "  retired 
to  his  respective  corner  of  the  room,  where,  without  the  help 
of  a  bed,  they  all  slept  soundly  till  the  morning."  1  Charles 
had  now  left  Frederica  for  ever ;  and,  ten  weeks  later,  he  em- 
barked for  England. 

Frederica  was  left  without  a  minister ;  and  it  was  agreed, 
that,  Wesley  and  Ingham  should  take  Charles's  place  in  turns. 
Wesley  went  off  at  once  ;  and  remained  at  Frederica  till  June 
23rd.  He  and  Ingham  now  hoped  to  obtain  permission  to  live 
among  the  Choctaw  Indians  ;  but  Oglethorpe  objected  ;  first, 
on  the  ground,  that,  they  would  be  in  danger  of  being  inter- 
cepted or  killed  by  the  French  ;  and,  secondly,  because  it  was 
inexpedient  to  leave  Savannah  without  a  pastor.  This  in- 
duced them  .to  remain  where  they  were  ;  but,  in  the  meantime, 
they  had  a  most  interesting  interview  with  a  number  of  Chica- 


C.  Wesley's  Journal,  vol.  i.,  p.  27. 


The  Yorkshire  Evangelist, 


83 


saw  Indians,  the  details  of  which,  Wesley  has  related  in  his  1737 
Journal.  A~ 2$ 

On  August  4,  Wesley  again  went  to  Frederica,  leaving 
Savannah  to  the  care  of  Ingham  and  Delamotte ;  and  thus 
things  continued  till  February,  1737  ;  Wesley  and  Ingham 
ardently  wishing  to  proceed  as  missionaries  among  the  Indians  ; 
but  not  able  to  fulfil  their  wish,  because  there  was  no  minister 
to  occupy  their  places  at  Savannah  and  Frederica. 

Ingham  had  been  an  apt  and  diligent  pupil  of  Mrs.  Mus- 
grave's  ;  and  had  formed  a  vocabulary  of  about  one  half  of  the 
words  in  the  Indian  language ;  but,  unless  Savannah  and 
Frederica  could  be  supplied  by  other  ministers,  all  his  fagging 
to  acquire  this  barbarous  language  was  likely  to  be  useless. 
What  was  done  ?  The  following  is  an  extract  from  a  letter, 
addressed  to  Mr.  ,  in  Lincoln  College,  Oxon. 

"  Savannah,  February  16,  1737. 

"  Dear  Sir, — Mr.  Ingham  has  left  Savannah  for  some  months ;  and 
lives  at  a  house  built  for  him  a  few  miles  off,  near  the  Indian  town.1  So 
that  I  have  now  no  fellow-labourer  but  Mr.  Delamotte,  who  has  taken 
charge  of  between  thirty  and  forty  children.  There  is,  therefore,  great 
need,  that  God  should  put  it  into  the  hearts  of  some,  to  come  over  to  us 
and  labour  with  us  in  His  harvest.  But  I  should  not  desire  any  to  come 
unless  on  the  same  views  and  conditions  with  us, — without  any  temporal 
wages,  other  than  food  and  raiment,  the  plain  conveniences  of  life.  And 
for  one  or  more  in  whom  was  this  mind,  there  would  be  full  employment 
in  the  province ;  either  in  assisting  Mr.  Delamotte  or  me,  while  we  were 
present  here ;  or  in  supplying  our  places  when  abroad  ;  or  in  visiting  the 
poor  people,  in  the  smaller  settlements,  as  well  as  at  Frederica;  all  of 
whom  are  as  sheep  without  a  shepherd. 

"  By  these  labours  of  love,  might  any,  that  desired  it,  be  trained  up  for 
the  harder  task  of  preaching  the  Gospel  to  the  heathen.  The  difficulties 
he  must  then  encounter  God  only  knows  ;  probably  martyrdom  would 
conclude  them.  But  those  we  have  hitherto  met  with  have  been  small, 
and  only  terrible  at  a  distance.  Persecution,  you  know,  is  the  portion 
of  every  follower  of  Christ,  wherever  his  lot  is  cast.  But  it  has  hitherto 
extended  no  farther  than  words  with  regard  to  us,  unless  in  one  or  two 
inconsiderable  instances.  Yet,  it  is  sure,  every  man  ought,  if  he  would 
come  hither,  be  willing  and  ready  to  embrace  (if  God  should  see  them 
good)  the  severer  kinds  of  it.    He  ought  to  be  determined,  not  only  to 


1  The  Indians  gave  to  Ingham  a  plot  of  fruitful  ground,  in  the  midst  of 
which  was  a  small,  round  hill ;  and,  on  the  top  of  this  hill,  a  house  was 
built  for  an  Indian  school.  The  house  was  named  Irene.  (Wesley's  Works, 
vol.  i.,  p.  61.) 


84 


Rev.  Benjamin  IngJiam, 


1737  leave  parents,  sisters,  friends,  houses,  and  lands,  for  his  Master's  sake, 
~2r  but  to  take  up  his  cross  too  :  cheerfully  submit  to  the  fatigue  and  danger 
L°     *   of  (it  may  be)  a  long  voyage,  and  patiently  to  endure  the  continual 

contradiction  of  sinners  and  all  the  inconveniences  which   it  often 

occasions. 

"  Would  any  one  have  a  trial  of  himself,  how  he  can  bear  this  ?  If  he 
has  felt  what  reproach  is,  and  can  bear  that  but  a  few  weeks,  as  he 
ought,  I  shall  believe  he  need  fear  nothing.  Other  trials  will  afterwards 
be  no  heavier  than  that  little  one  was  at  first ;  so  that  he  may  then  have 
a  well-grounded  hope,  that  he  will  be  enabled  to  do  all  things  through 
Christ  strengthening  him. 

"  May  the  God  of  peace  Himself  direct  you  to  all  things  conducive  to 
His  glory,  whether  it  be  by  fitter  instruments,  or  even  by  your  own  friend 
and  servant  in  Christ, 

"John  Wesley."1 

Wesley's  standard  of  a  Christian  missionary  was  enough  to 
appal  ordinary  men  ;  but  who  will  say  that  the  standard  was 
too  high  ?  He  himself  and  also  his  friend  Ingham  answered 
to  this  description  ;  but  it  was  doubtful  whether  others  could 
be  found,  among  their  old  associates,  who  were  like-minded. 
Accordingly,  ten  days  after  the  date  of  the  above  letter, 
another  step  was  taken.    Wesley  writes  : — 

"  1737.  February  24.  It  was  agreed  Mr.  Ingham  should  go  for  England, 
and  endeavour  to  bring  over,  if  it  should  please  God,  some  of  our 
friends,  to  strengthen  our  hands  in  this  work.  February  26.  He  left 
Savannah." 

The  Oxford  Methodists  were  scattered  when  Ingham 
arrived  in  England  ;  but  they  were  still  a  loving  and  con- 
fiding brotherhood.  In  July,  1737,  Charles  Wesley  and  James 
Hutton  spent  some  days  at  Oxford  ;  and,  accompanied  by 
Mr.  Morgan  and  Mr.  Kinchin,  set  out,  on  the  29th  of  that 
month,  for  London,  where,  at  the  house  of  Hutton's  father, 
in  College  Street,  Westminster,  they  found  their  "  old,  hearty 
friend,  Benjamin  Ingham."2  The  last  mentioned  also  visited 
the  Delamotte  family  at  Blendon.  Hence,  under  the  date  of 
September  10,  1737,  C.  Wesley  writes  : — 

u  I  took  coach  for  Blendon.  My  friend,  Benjamin,  had  been  there 
before  me,  and  met  with  such  a  reception  as  encouraged  me  to  follow. 
He  had  preached  to  them  with  power,  and  still  more  powerfully  by  his  life 


Gentlemarts  Magazine,  1737,  p.  575. 
2  C.  Wesley's  Journal,  \ol.  i.,  p.  73. 


The  Yorkshire  Evangelist. 


85 


and  conversation.    The  eldest  sister,  and  the  Cambridge  scholar,1  were  x 
struck  to  the  heart.    The  first  evening  passed  in  discourse  of  my  name-  — 
sake2  in  America."  A*e  2  5 

Immediately  after  this,  Ingham  was  at  his  own  home,  in 
Yorkshire.  No  more  faithful  and  honest  friend  existed  ;  but, 
like  many  Yorkshiremen,  he  was  sometimes  almost  blunt. 
The  following  letter,  addressed  to  Wesley,  in  Georgia,  supplies 
evidence  of  this,  and  also  contains  references  to  Wesley  and 
the  Oxford  Methodists,  of  considerable  interest : — 

"  OSSET,  October  19,  1 73 7. 3 
"  Dear  Brother, — By  your  silence,  one  would  suspect  that  you  were 
offended  at  my  last  letter.  Am  I  your  enemy  because  I  tell  you  the 
truth  ?  But  perhaps  I  was  too  severe.  Forgive  me  then.  Be  lowly  in 
your  own  eyes.  Humble  yourself  before  the  Lord,  and  He  will  lift  you 
up.  I  do  assure  you,  it  is  out  of  pure  love,  and  with  concern  that  I  write. 
I  earnestly  wish  your  soul's  welfare.  O  pray  for  mine  also.  The  Lord 
preserve  you  ! 

"  Could  you,  think  you,  live  upon  the  income  of  your  fellowship  ?  If 
you  can,  do.  The  trustees  are,  indeed,  very  willing  to  support  you,  and 
they  would  take  it  ill  should  anybody  say  that  you  have  been  too  expensive. 
But  the  Bishop  of  London,  as  I  have  heard,  and  some  others,  have  been 
offended  at  the  expenses,  and  not  altogether  without  reason,  because  you 
declared,  at  your  leaving  England,  you  should  want  scarce  anything.  I 
just  give  you  these  hints.  Pray  for  direction,  and  then  act  as  you  judge 
best.4 


1  William  Delamotte,  who  became  the  friend  of  Ingham,  and  joined 
the  Moravians.  For  four  or  five  years,  he  was  one  of  their  most  ardent 
and  useful  preachers.  His  labours  in  Yorkshire  were  attended  with  great 
success.  He  died  February  22,  1743,  and  was  buried  at  St.  Dunstan's-in- 
the-East,  London  (Holmes'  "  History  of  the  Brethren,"  vol.  i.,  p.  315  : 
Hutton's  Memoirs,  p.  94.) 

2  Charles  Delamotte,  who  also  became  a  Moravian,  and,  after  a  long 
life  of  piety  and  peace,  died  at  Barrow-upon-Humber,  in  1796. 

3  At  this  date,  Wesley  was  in  the  thick  of  his  Georgian  troubles. 

4  The  English  bishops  would  have  acted  more  justly  and  generously  if 
they  had  helped  Wesley  out  of  their  own  fat  incomes,  instead  of  finding 
fault  with  his  trifling  expenses.  On  March  4,  1737,  Wesley  says,  "I 
writ  the  trustees  for  Georgia  an  account  of  our  year's  expenses,  from  March 
1,  1736,  to  March  1,  1737;  which,  deducting '  extraordinary  expenses, 
such  as  repairing  the  parsonage  house,  and  journeys  to  Frederica, 
amounted,  for  Mr.  Delamotte  and  me,  to  ^44  4J.  4^."  Can  it  be  correct 
that  the  bishops  found  fault  with  Wesley  costing  the  trustees  ^22  2s.  2d. 
per  year  ?  It  may  be  asked  what  Wesley  received  from  the  Society  for 
the  Propagation  of  the  Gospel  in  Foreign  Parts  ?  The  answer  is  ^50  ; 
"  which,  indeed,"  says  he,  "  was  in  a  manner  forced  upon  me,  contrary 
both  to  expectation  and  desire"  (Wesley's  Unpublished  Journal).  Seven 
months  later,  on  November  10,  1737,  he  writes,  in  the  same  Journal, 


86 


Rev.  Benjamin  Ingham, 


1 737  "  Charles  is  so  reserved  ;  I  know  little  about  him.  He  neither  writes  to 
ZZ~2*  mc'  nor  comes  t0  see  me-  What  he  intends  is  best  known  to  himself. 
L°  5  Mr.  Hutton's  family  go  on  exceedingly  well.  Your  friend  Mr.  Morgan, 
I  hear,  either  has,  or,  is  about  publishing  a  book,  to  prove  that  every  one 
baptized  with  water  is  regenerate.  All  friends  at  Oxford  go  on  well.  Mr. 
Kinchin,  Mr.  Hutchins,  Mr.  Washington,  Bell,  Hervey,  Watson,  are  all 
zealous.  Mr.  Atkinson  labours  under  severe  trials  in  Westmoreland,  but  is 
steady  and  sincere,  and  an  excellent  Christian.  Dick  Smith  is  weak,  but  not 
utterly  gone.  Mr.  Robson  and  Grieves  are  but  indifferent.  The  latter  is 
married  to  a  widow,  and  teaching  a  school  at  Northampton.  Mr.  Thomp- 
son, of  Queen's,  has  declared  his  resolution  of  following  Christ. 

"  Remember  me  to  Mr.  Wallis,  Mark  Hird,  and  the  Davison  family 
Mrs.  Gilbert  Mears,  Mr.  Campbell,  Mr.  and  Mrs.  Burnside,  Mr.  and  Mrs 
Williamson. 

"  Yours  in  Christ, 

■  B.  Ingham." 

Ingham  still  purposed  to  return  to  Georgia.  He  longed 
to  preach  the  gospel  of  his  Saviour  to  the  heathen,  and 
was  busily  employed  in  mastering  their  language.  He  sought 
spiritual  fellowship  among  his  Christian  friends  in  Yorkshire ; 
and,  as  opportunity  offered,  occupied  the  pulpit  of  the  Es- 
tablished Church.  His  preaching  created  great  sensation  ; 
and  his  private  labours,  among  his  neighbours,  were  not  with- 
out results.  A  man  with  a  soul  like  his, — burning  with  a  zeal 
which  would  have  led  him  gladly  to  sacrifice  his  life  among 
the  wild  Indians  of  America, — could  scarcely  fail  to  be  an 
earnest,  successful  evangelist  in  his  own  country.  As  already 
stated,  his  intention  to  return  to  Georgia  was  not  fulfilled. 
Perhaps  Wesley's  departure  from  that  colony,  about  six 
weeks  after  the  date  of  the  above  letter,  was  one  of  the 
things  which  prevented  it.  Be  that  as  it  might,  he  was  quite 
prepared  for  hard  work,  and  for  rough  usage,  in  other  places. 

In  the  letter  just  given,  he  complains  of  the  silence  and 
reserve  of  Charles  Wesley.  At  the  very  time,  however, 
Charles  was  writing  to  him  ;  and,  three  days  afterwards, 
Ingham  addressed  to  him  the  following  reply,  full  of  the 
Christian  fire  of  the  first  Methodists  : — 


"  Colonel  Henderson  arrived,  by  whom  I  received  a  benefaction  of  £io 
sterling,  after  having  been  for  several  months  without  one  shilling  in  the 
house,  but  not  without  peace,  health,  and  contentment."  This  was  the 
man  at  whose  extravagance  the  bishops  grumbled,  and  concerning  whom 
even  Ingham  felt  some  anxiety.  The  Georgian  trustees  had  no  mis- 
givings. 


The  Yorkshire  Evangelist. 


37 


"  OSSET,  NEAR  Wakefield,  October  22,  1737.  ,737 

*  My  dear  Brother, — Your  letter  is  just  come  to  my  hands.  I  — 
rejoiced  over  it,  because  it  came  from  you.  I  was  afraid  you  had  been  25 
almost  lost ;  but,  since  I  see  you  are  desirous  to  make  full  proof  of  your 
ministry,  I  greatly  rejoice.  Blessed  be  the  Lord,  who,  by  His  grace, 
preserves  me  from  falling,  amidst  the  deceitful  and  alluring,  bewildering 
temptations  of  worldly  preferment.  May  He  still  continue  His  loving- 
kindness  towards  you  !  May  He  thoroughly  settle  and  establish  you  ! 
May  you  have  power  to  overcome  the  world,  the  flesh,  and  the  devil,  and, 
like  a  brave  soldier,  manfully  to  fight  under  Christ's  banner!  May  your 
one  desire  of  living  be  for  Christ's  sake,  and  the  gospel ! 

"I  have  no  other  thoughts  but  of  returning  to  America.  When  the 
time  comes,  I  trust  the  Lord  will  show  me.  My  heart's  desire  is,  that  the 
Indians  may  hear  the  gospel.    For  this  I  pray  both  night  and  day. 

"I  will  transcribe  the  Indian  words  as  fast  as  I  can.  I  writ  to  Mr. 
William  Delamotte  three  weeks  ago.  If  he  did  not  receive  the  letter,  it 
miscarried.    I  wish  you  could  inform  me,  that  I  might  write  again. 

"  I  have  just  now  been  talking  to  Mr.  Godly,  curate  of  Osset.  (You 
know,  I  believe,  that  he  is  misnamed.)  I  was  all  on  a  tremble  while  I 
talked  to  him,  and  for  a  good  while  after.  He  took  my  reproof  very 
uneasily.  But,  however,  he  trembled  as  well  as  me.  I  have  lent  him 
'The  Country  Parson'  to  read;  and,  since  he  went  away,  I  have  been 
praying  for  him  in  agony.  I  seem  to  be  full  of  hope,  as  if  God  would 
turn  his  heart ;  and  O  that  He  may  !  One  of  the  wickedest  women  in 
all  Osset  is  turned  since  I  came  down  ;  and,  I  believe,  she  will  make  a 
thorough  convert.  She  says,  she  is  sure  God  sent  me  to  turn  her  heart. 
To  His  holy  name  be  all  the  glory  !  There  is  another  poor  soul  too  here, 
that  is  under  the  most  severe  agonies  of  repentance.  Cease  not  to  pray 
for  these,  and  the  rest  of  your  Christian  friends  at  Osset,  who  pray  con- 
stantly for  you. 

"  Last  Sunday,  I  preached  such  a  sermon  at  Wakefield  church  as  has 
set  almost  all  about  us  in  a  uproar.  Some  say,  the  devil  is  in  me  ;  others, 
that  I  am  mad.  Others  say,  no  man  can  live  up  to  such  doctrine  ;  and 
they  never  heard  such  before.  Others,  again,  extol  me  to  the  sky.  They 
say,  it  was  the  best  sermon  they  ever  heard  in  all  their  life ;  and  that  I 
ought  to  be  a  bishop. 

"  I  believe,  indeed,  it  went  to  the  hearts  of  several  persons  ;  for  I  was 
enabled  to  speak  with  great  authority  and  power  ;  and  I  preached  almost 
the  whole  sermon  without  book.  There  was  a  vast  large  congregation, 
and  tears  fell  from  many  eyes.    To-morrow,  I  preach  there  again. 

"  Every  day,  I  undergo  several  changes  within  me.  Now  I  am  under 
sufferings,  sometimes  just  ready  to  sink ;  then  again  I  am  filled  with  joy. 
Indeed,  I  receive  so  much  pleasure  in  conversing  with  some  Christians 
here,  that  I  have  need  of  sufferings  to  counterbalance  it.  Last  Saturday 
night,  we  were  sixteen  that  sat  up  till  after  twelve.  We  have  to  meet 
again  to-night,  after  the  rest  are  gone  ;  and  we  shall  pray  for  you,  and 
the  rest  of  our  Christian  friends  everywhere.  You  would  think  yourself 
happy  to  be  but  one  night  with  us. 


83 


Rev.  Benjamin  Ingham, 


!738  "Give  my  sincere  love  to  Mr.  Hutton's  family,  whom  I  never  forget. 
Ao-e  26  Are  tney  aU  we^  •     The  Lord  bless  them  all !    Greet  brother  Whitefield. 

My  heart  will  be  with  you  on  the  seas,  and  everywhere.  Never  be  dis- 
couraged. 

"  Yours  sincerely  and  affectionately, 

"  B.  Ingham."1 

On  May  24,  1738,  Wesley,  by  simple  "  trust  in  Christ 
alone  for  salvation,"  received  "an  assurance  that  Christ  had 
taken  away  his  sins."  This,  to  him,  was  a  new  experience ; 
but,  perhaps,  not  to  Ingham.  It  is  a  well-known  fact,  that, 
Peter  Bohler,  who  was  now  on  his  way  to  the  Moravians  in 
Georgia,  was  of  the  utmost  service  to  Wesley  in  teaching 
him  the  doctrine  of  justification  by  faith  only.  Besides  this, 
both  Wesley  and  Ingham  had  been  brought  into  close  com- 
munion with  the  Moravian  bishop,  David  Nitschmann,  and 
his  Christian  fraternity,  during  their  voyage  across  the  At- 
lantic. In  Georgia,  also,  they  had  met  with  the  Moravian 
elder,  the  Rev.  August  Gottlieb  Spangenberg,  a  man  of  high 
position  among  the  Brethren.  The  result  of  the  whole  was, 
that  Wesley  and  Ingham,  on  June  13,  1738,  embarked  for 
Germany,  principally  for  the  purpose  of  becoming  better 
acquainted  with  the  Moravian  churches  in  that  country. 

They  were  accompanied  by  John  Toltschig,2  one  of  the 
fugitives,  who  fled  to  Hernhuth,  from  the  fierce  persecution 
in  Moravia,  in  1724;  who  became  one  of  Ingham's  co-evan- 
gelists in  the  county  of  York  ;  and  was  a  man  of  great  in- 
fluence among  the  English  Moravians.  At  Ysselstein,  they 
had  an  interview  with  Baron  Watteville,  who  had  been  a 
fellow  student  of  Count  Zinzendorf,  and  became  a  Moravian 
bishop.  On  the  4th  July,  they  reached  Marienborn,  the 
residence  of  Zinzendorf,  where  they  remained  a  fortnight. 
Whilst  here,  Ingham,  in  a  letter  to  Sir  John  Thorold,3  Lon- 
don, observed  : — 


1  Methodist  Magazine,  1848,  p.  1096. 
2  Hutton's  Memoirs,  p.  40. 
3  Sir  John  Thorold  belonged  to  one  of  the  oldest  families  in  Lincoln- 
shire. He  was  a  great  friend  of  the  first  Methodists  ;  and,  as  early  as 
1738,  used  to  attend  the  Moravian  meetings,  in  the  house  of  James 
Hutton,  at  The  Bible  and  Sun,  a  little  westward  of  Temple  Bar;  and 
to  expound  among  the  Brethren  the  Holy  Scriptures,  and  to  engage  in 
prayer.  In  1742,  he  became  dissatisfied,  and  brought  the  following 
charges  against  them.   "1.  Their  not  praying  so  much  to  the  Father  and 


The  Yorkshire  Evangelist. 


89 


"The  worthy  count  is  occupied  day  and  night  in  the  work  of  the     j 7^9 
Lord  ;  and,  I  must  confess,  that  the  Lord  is  really  among  the  Brethren.  — 
Yesterday,  a  boy  of  eleven  or  twelve  years  of  age  was  baptized  ;  and  such  2? 
a  movement  of  the  Holy  Spirit  pervaded  the  whole  assembly,  as  I  have 
never  seen  at  any  baptism.     I  felt  that  my  heart  burned  within  me,  and 
I  could  not  refrain  from  tears.    I  saw  that  others  felt  as  I  did,  and  the 
whole  congregation  was  moved.     The  Brethren  have  shown  me  much 
affection ;  they  have  taken  me  to  their  conferences,  and  have  not  left  me 
in  ignorance  of  anything  concerning  their  Church.    I  am  much  pleased 
with  my  journey." 

Ingham  was  pleased  with  the  Moravians  ;  and  the  Mora- 
vians were  pleased  with  him.  In  fact,  Ingham  was  preferred 
to  Wesley,  and  was  admitted  to  partake  of  the  holy  com- 
munion, while  Wesley  was  rejected.  The  reasons  assigned 
for  admitting  Ingham  were,  (1)  that  he  had  already  shown  an 
inclination  to  leave  the  English  Established  Church,  and  to 
join  the  Brethren ;  and  (2),  "  that  his  heart  was  better  than 
his  head."  The  reasons  for  rejecting  Wesley  were,  (1)  he 
was  "  Jwmo  pcrturbatus ;  (2)  his  head  had  gained  an  ascend- 
ency over  his  heart ;  (3)  he  claimed  to  be  a  zealous  English 
Churchman,  and  they  were  not  desirous  to  interfere  with 
his  plan  of  effecting  good  as  a  clergyman  of  the  English 
Church."1 

Ingham,  as  well  as  Wesley,  visited  Hernhuth,  where  he 
spent  a  fortnight,  and  was  "exceedingly  strengthened  and 
comforted  by  the  services  and  conversation  of  the  Brethren. 
Towards  the  end  of  the  year,  he  returned  to  England." 

It  is  a  curious  fact  that  Wesley  and  Ingham  were  not  the 
only  Oxford  Methodists  who  began  to  associate  with  the 
Moravians.  On  the  first  day  of  the  year  1739,  we  find  not 
fewer  than  seven  of  the  Oxford  brotherhood — the  two 
Wesleys,  Ingham,  Whitefield,  Westley  Hall,  Kinchin,  and 
Hutchins, — present  at  a  Moravian  lovefeast  in  Fetter  Lane, 
respecting  which  WTesley  writes  : — 


the  Holy  Ghost  as  to  the  Son.  2.  Their  speaking  so  contemptuously  of 
reason,  which  opened  a  door  to  fancy  and  enthusiasm.  3.  Their  saying, 
there  were  no  duties  in  the  New  Testament.  4.  Their  not  giving  an  open 
conscientious  confession  of  their  faith.  5.  Their  disowning  their  tenets 
when  driven  to  a  pinch." 

Sir  John  Thorold  died  in  1748.  (Hutton's  Memoirs,  p.  82  ;  and  Life 
and  Times  of  Countess  of  Huntingdon,  vol.  i.,  p.  77.) 

1  Hutton's  Memoirs,  p.  40. 


90 


Rev.  Benjamin  Ingham, 


'739        "About  three  in  the  morning,  as  we  were  continuing  instant  in  prayer, 
£re~27  thC  power  of  Gocl  came  mightily  upon  us,  insomuch  that  many  cried  out 
g     7  for  exceeding  joy,  and  many  fell  to  the  ground.    As  soon  as  we  were 
recovered  a  little  from  the  awe  and  amazement  at  the  presence  of  His 
Majesty,  we  broke  out  with  one  voice,  '  We  praise  Thee,  O  God;  we 
acknowledge  Thee  to  be  the  Lord.,,n 

This  was  a  memorable  beginning  of  what  will  ever  be  a 
memorable  year  in  the  history  of  the  Methodistic  movement 

Four  days  afterwards,  the  same  clergymen,  joined  by  Mr. 
Seward,  had  a  conference  at  Islington,  and,  without  effect, 
tried  to  prevail  on  Charles  Wesley  to  settle  at  Oxford.  White- 
field  writes  : — 

"  We  continued  in  fasting  and  prayer  till  three  o'clock,  and  then  parted, 
with  a  full  conviction  that  God  was  about  to  do  great  things  among  us. 
O  that  we  may  be  any  way  instrumental  to  His  glory !  O  that  He  would 
make  us  vessels  pure  and  holy,  meet  for  such  a  dear  Master's  use  !"2 

The  men  evidently  were  willing  to  be  used  in  any  way 
which  Providence  might  appoint ;  and  their  conviction  of  the 
coming  of  great  events  was  not  falsified. 

On  Ingham's  return  to  Osset,  his  native  place,  he  renewed 
his  labours,  and  preached  in  most  of  the  churches  and  chapels 
about  W7akefield,  Leeds,  and  Halifax.  Private  religious 
meetings  also  were  greatly  multiplied.  Large  numbers  of 
persons  were  convinced  of  sin,  and  were  converted.  It  was 
pre-eminently  a  day  of  divine  visitation.  The  clergy,  however, 
instead  of  rejoicing  at  an  enlargement  of  the  work  of  God, 
were  envious  and  malignant ;  and,  at  a  Church  congress, 
held  at  Wakefield,  June  6,  1739,  Ingham  was  prohibited  from 
preaching  in  any  of  the  churches  in  the  diocese  of  York  ;  and 
was  thus  placed  in  the  same  position  as  Wesley  had  been  com- 
pelled to  occupy  in  London.  Both  were  ordained  clergymen, 
and  both  longed  to  preach  the  gospel  of  God  their  Saviour;  but 
both  were  without  a  church  of  their  own,  and  both  were  now 
uniformly  shut  out  of  the  churches  of  others.  What  Wesley 
began  to  do  at  Bristol,  Kingswood,  and  elsewhere,  Ingham 
began  to  do  in  Yorkshire.  Village  greens,  the  public  streets, 
fields,  barns,  cottages,  and  houses  of  all  descriptions  became 
his  preaching  places  ;  and,  such  was  the  divine  power  which 


1  Wesley's  Works,  vol  i.,  p.  161. 
Whitefield's  Journals,  p.  115  ;  and  C.  Wesley's  Journal,  vol.  i.,  p.  139. 


The  Yorkshire  Evangelist. 


attended  his  ministry,  that  not  fewer  than  forty  religious  1739 
societies  were  formed.  Age~2 

Ingham  was  reviled,  but  he  reviled  not  again.  The  follow- 
ing letter  illustrates  his  fine  Christian  spirit,  at  the  period 
of  which  we  are  now  writing.  It  probably  was  addressed  to 
Wesley.  At  all  events,  Wesley  published  it  in  the  first 
volume  of  his  Arminian  Magazine  (p.  181). 

"Osset,  Sept.  14,  1739. 

"My  dear  Brother, — Wait  the  Lord's  leisure,  and  be  still.  His 
time  is  the  best  time.  '  Be  strong,  and  He  shall  comfort  thine  heart;  and 
put  thou  thy  trust  in  the  Lord.' 

"  I  shall  be  very  glad  to  see  you,  when  the  Lord  pleases  that  we  shall 
meet  together.  O  that  we  may  do  and  suffer  His  will  in  all  things  !  It 
is  following  our  own  wills  that  creates  us  trouble  and  confusion. 

"  All  your  opposition  will  work  together  for  good.  The  more  the  clergy 
oppose  the  truth,  the  more  it  will  prevail.  Their  preaching  against  us 
and  our  doctrines  excites  a  curiosity  in  the  people  to  hear  us,  and  to  see 
if  these  things  be  true,  whereby  many  have  their  eyes  opened.  If  this 
work  is  of  God,  it  cannot  be  overthrown  :  if  it  be  of  men,  I  wish  it  may 
speedily.  We  have  nothing  to  do  but  to  follow  our  Leader.  O  that  He 
may  direct  all  our  ways  aright ! 

"  I  say  very  little  about  the  clergy  in  public.  I  preach  the  truth 
of  the  gospel,  according  to  the  light  the  Lord  has  given  me  into  it, 
and  leave  it  to  the  Lord  to  bless  it  as  He  pleases.  I  take  no  notice  of 
lies  and  calumnies,  unless  I  am  asked  whether  or  no  they  are  true.  It  is 
endless  to  answer  all  that  is  said.  Our  Saviour  says,  '  Let  them  alone.' 
He  is  concerned  for  the  welfare  of  His  Church  ;  let  us,  therefore,  depend 
upon  Him,  and  let  us  mind  what  He  says  to  us  in  His  holy  word.  Let 
us  love  our  enemies,  and  pray  for  them  ;  and  let  us  love  one  another  ; 
and  thereby  shall  all  men  know  that  we  are  His  true  disciples.  We  must 
be  hated  in  this  world ;  let  us,  therefore,  take  great  care  to  secure  ourselves 
an  inheritance  in  the  next. 

"Benjamin  Ingham." 

While  the  above  exhibits  Ingham's  spirit,  the  subjoined 
clearly  shows  that  his  ideas  on  the  Methodist  doctrines  were 
as  yet  imperfect.  It  is  a  well-known  fact,  that  Wesley  him- 
self was  sorely  perplexed  with  the  doctrine  of  what  is  called 
"  the  witness  of  the  Spirit,"  and  that  his  intercourse  with  the 
Moravians  rather  increased  his  mistiness  than  scattered  it.  In 
1738  he  had  a  lengthened  and  very  important  correspondence 
with  his  brother  Samuel  on  the  subject;  and  now  he  consulted 
Ingham,  who  replied  as  follows  : — 


92 


Rev.  Benjamin  Ingham, 


1 740  "  OSSET,  February  20,  1740. 

~2%  "  My  dear  Brother, — The  most  dangerous  time  in  the  Christian 
a  race,  seems  to  be  when  a  person  receives  the  forgiveness  of  sins,  especially 
if  he  is  filled  with  great  joy,  and  of  long  continuance.  Indeed,  all  states 
of  great  joy  are  dangerous,  if  not  humbly  received.  If  persons  have  not 
now  a  guide,  or  are  not  guidable,  it  is  ten  to  one  but  they  run  into  error  and 
by-paths.  Many  souls  miscarry  here,  and  never  get  further  in  their  spirit- 
ual progress.  They  run  on  till  their  joy  and  strength  are  spent,  and  then 
they  lose  themselves,  and  are  all  in  confusion.  I  have  met  with  several 
persons  with  whom  it  has  been  thus,  and  how  to  help  them  I  know  not. 
They  do  not  get  forward,  I  believe,  indeed,  that  they  will  be  saved,  yet 
their  degree  in  glory  will  be  low.  They  are  but  in  the  first  stage  of  the 
new  birth. 

"  You  ask,  What  are  the  marks  of  a  person  who  is  justified,  and  not 
sealed  ?l 

"  I  cannot  give  you  any  certain,  infallible  marks  ;  but  a  person  to  whom 
the  Lord  has  given  the  gift  of  discerning  will  tell ;  and,  without  the  gift, 
we  shall  never  be  able  to  know  surely.  However,  such  persons  are  meek, 
simple,  and  childlike  ;  they  have  doubts  and  fears  within  ;  they  are  in  a 
wilderness  state.  In  this  state,  they  are  to  be  kept  still  and  quiet;  to 
search  more  deeply  into  their  hearts,  so  that  they  become  more  and  more 
poor  in  spirit,  or  humble.  They  are  likewise  now  taught  to  depend  wholly 
on  Christ.  By  all  means,  l^eep  them  from  confusion.  If  they  come  into 
confusion  (as  they  are  apt  to  do),  they  receive  inconceivable  damage  ;  but, 
if  they  continue  still  meek  and  gentle,  searching  into  their  hearts,  and 
depending  upon  Christ,  they  will  find  their  hearts  to  be  sweetly  drawn 
after  Christ ;  they  will  begin  to  loathe  and  abhor  sin,  and  to  hunger  and 
thirst  after  righteousness  ;  they  will  get  strength  daily  ;  Christ  will  begin 
to  manifest  Himself  by  degrees  ;  the  darkness  will  vanish,  and  the  day- 
star  will  arise  in  their  hearts.  Thus  they  go  on  from  strength  to  strength, 
till  they  become  strong,  and  then  they  will  begin  to  see  things  clearly,  and 


1  The  meaning  of  this  phraseology  may,  perhaps,  be  gathered  from  a 
letter  which  Wesley  wrote  to  his  brother  Samuel,  on  October  23,  1738,  five 
months  after  Wesley's  conversion.  The  following  is  an  extract  : — "  The 
7r\r]po(f)npla  7rio-recop, — the  seal  of  the  Spirit,  the  love  of  God  shed  abroad 
in  my  heart,  and  producing  joy  in  the  Holy  Ghost,  joy  which  no  man 
taketh  away,  joy  unspeakable  and  full  of  glory, — this  witness  of  the  Spirit 
I  have  not  ;  but  I  wait  patiently  for  it.  I  know  many  who  have  already 
received  it,"  etc.  ("  Life  and  Times  of  Wesley,"  vol.  i.,  p.  190).  The  fact 
is,  Wesley,  for  a  season,  appeared  to  confound  the  witness  of  the  Spirit  to 
the  justification  of  a  Christian  believer  with  what  he  afterwards  meant  by 
the  attainment  of  Christian  perfection.  Soon  afterwards,  however,  he  was 
blessed  with  clearer  light,  and  gave  to  the  Church,  perhaps,  the  best  de- 
finition of  the  doctrine  ever  penned, — "The  testimony  of  the  Spirit  is 
an  inward  impression  on  the  soul,  whereby  the  Spirit  of  God  directly 
witnesses  to  my  spirit  that  I  am  a  child  of  God  ;  that  Jesus  Christ  hath 
loved  me,  and  given  Himself  for  me  ;  and  that  all  my  sins  are  blotted 
out,  and  I,  even  I,  am  reconciled  to  God." 


The  Yorkshire  Evangelist. 


93 


to  understand  what  the  Lord  has  done  for  them  ;  so,  by  degrees,  they  will  1740 
come  to  have  the  assurance  of  faith.  — 

"  You  ask  whether,  in  this  intermediate  state,  they  arc  '  children  of  2 
wrath,  or  heirs  of  the  promises  '  ? 

"  Without  doubt,  they  are  children  of  God  ;  they  are  in  a  state  of  salva- 
tion. A  child  may  be  heir  to  an  estate  before  it  can  speak,  or  know  what 
an  estate  is  ;  so  we  may  be  heirs  of  heaven  before  we  know  it,  or  are 
made  sure  of  it.  However,  the  assurance  of  faith  is  to  be  sought  after. 
It  may  be  attained;  it  will  be  given  to  all  who  go  forward.  We  must 
first  be  humble  and  poor  in  spirit.  We  must  be  deeply  so.  We  must 
have  a  constant,  fixed,  abiding  feeling, — a  sense  of  our  weakness  and 
unworthiness,  corruption,  sin,  and  misery.    This  it  is  to  be  a  poor  sinner. 

"If  I  were  with  you,  I  would  explain  things  more  largely;  but  I  am  a 
novice, — I  am  but  a  beginner, — a  babe  in  Christ.  If  you  go  amongst  the 
Brethren,  they  are  good  guides ;  bub  yet,  after  all,  we  must  be  taught  of 
God,  and  have  experience  in  our  own  hearts;  or  else  it  will  not  do.  May 
the  Spirit  of  truth  lead  us  into  all  truth  ! 

"  I  am  your  poor,  unworthy  brother, 

"B.  Ingham." 

The  above  is  given  verbatim  from  the  manuscript  letter,  and 
is  of  great  importance  as  revealing  the  views,  doubts,  and  diffi- 
culties of  the  leaders  of  the  Methodist  movement. 

Before  proceeding  further,  it  may  be  added  that  Ingham 
was  not  forgotten  by  his  old  friend  Whitefield,  who  wrote  to 
him  as  follows  : — 

"Savannah,  March  28,  1740. 
"  How  glad  I  should  be  of  a  letter  from  dear  brother  Ingham.  When 
shall  my  soul  be  refreshed,  with  hearing  that  the  work  of  the  Lord  pros- 
pers in  his  hand  ?  I  suppose  before  now  you  have  received  my  letters  and 
seen  my  journal.  I  believe  God  is  yet  preparing  great  things  for  us. 
Many  at  Charles-Town  lately  were  brought  to  see  their  want  of  Jesus 
Christ.  The  Orphan  House  goes  on  bravely.  I  have  forty  children  to 
maintain,  besides  workmen  and  their  assistants.  The  great  Householder 
of  the  world  does,  and  will,  I  am  persuaded,  richly  provide  for  us  all. 
The  colony  itself  is  in  a  very  declining  way ;  but  our  extremity  is  God's 
opportunity.  Our  brethren,  I  trust,  go  forwards  in  the  spiritual  life.  I 
have  often  great  inward  trials.  I  believe  it  to  be  God's  will  that  I  should 
marry.  One,  who  may  be  looked  upon  as  a  superior,  is  absolutely 
necessary  for  the  due  management  of  affairs.  However,  I  pray  God,  that 
I  may  not  have  a  wife,  till  I  can  live  as  though  I  had  none.  You  may 
communicate  this  to  some  of  our  intimates ;  for  I  would  call  Christ  and 
His  disciples  to  the  marriage.  If  I  am  deluded,  pray  that  God  would 
reveal  it  to  your  most  affectionate  brother  and  servant, 

"  George  Whitefield." 


In  the  midst  of  all  this,  a  new  evangelist  sprang  up,  who, 


94 


Rev.  Benjamin  Ingham, 


1740  without  the  educational  advantages  of  the  Oxford  Methodists, 
rVe  28  hao-  a  kindred  soul. 

John  Nelson,  the  brave-hearted  Yorkshire  stonemason,  after 
hearing  almost  all  sorts  of  religionists, — Church  of  England 
men,  Dissenters,  Papists,  and  Quakers, — had  been  brought  to 
a  knowledge  of  the  truth  by  Wesley.  This  was  under  the 
first  sermon  preached  by  Wesley  in  Moorfields.  In  1740, 
Nelson  returned  to  Yorkshire,  and  related  to  his  friends  his 
happy  experience.    He  writes  : — 

"They  begged  I  would  not  tell  any  one  that  my  sins  were  forgiven,  for 
no  one  would  believe  me,  and  they  should  be  ashamed  to  show  their 
faces  in  the  street.  I  answered,  1 1  shall  not  be  ashamed  to  tell  what  God 
has  done  for  my  soul,  if  I  could  speak  loud  enough  for  all  the  men  in  the 
world  to  hear  me  at  once.'  My  mother  said,  '  Your  head  is  turned.'  I 
replied,  '  Yes,  and  my  heart  too,  I  thank  the  Lord.'" 

He  went  to  Adwalton,  to  hear  Ingham  preach  ;  and  re- 
marked : — 

"As  soon  as  I  got  into  the  house,  he  called  me  into  the  parlour,  and 
desired  the  company  that  was  with  him  to  go  out,  for  he  had  something 
to  say  to  me.  When  they  went,  he  rose  up,  barred  the  door,  then  sat 
down,  and  asked  me,  'Do  you  know  your  own  heart,  think  you?'  I 
answered,  '  Not  rightly ;  but  I  know  Jesus  Christ,  and  He  knows  and  has 
taken  possession  of  it ;  and  though  it  be  deceitful,  yet  He  can  subdue  it 
to  Himself;  and  I  trust  He  will'  He  said,  1  Have  you  not  deceived  your- 
self with  thinking  that  youf  sins  are  forgiven,  and  that  you  are  in  a  state 
of  grace?  I  was  three  years  seeking  before  1  found  Him.'  I  replied, 
'  Suppose  you  were,  do  you  confine  God  to  be  three  years  in  converting 
every  soul,  because  you  were  so  long?  God  is  abie  to  convert  a  soul 
in  three  days  now,  as  He  was  to  convert  St.  Paul  seventeen  hundred 
years  ago.'  I  then  began  to  tell  him  what  I  had  seen  at  London  under 
Mr.  Wesley's  preaching.  He  said  he  pitied  poor  Mr.  Wesley,  for  he  was 
ignorant  of  his  own  state;  and  he  spoke  as  if  he  believed  Mr.  Wesley  to 
be  an  unconverted  man;  at  which  words  my  corrupt  nature  began  to  stir. 
But  it  came  to  my  mind,  'The  wrath  of  man  worketh  not  the  righteousness 
of  God';  and  I  lifted  up  my  heart  to  the  Lord,  and  my  mind  was  calmed 
in  a  moment.  He  said,  'You  ought  not  to  tell  people  that  they  may 
know  their  sins  forgiven,  for  the  world  cannot  bear  it;  and  if  such  a  thing 
were  preached,  it  would  raise  persecution.'  I  replied,  'Let  them  quake 
that  fear.  By  the  grace  of  God,  I  love  every  man,  but  fear  no  man ;  and 
I  will  tell  all  I  can,  that  there  is  such  a  prize  to  run  for.  If  I  hide  it,  mis- 
chief will  come  upon  me.  There  is  a  famine  in  the  land ;  and  I  see  myself 
in  the  case  of  the  lepers  that  were  at  the  gate  of  Samaria,  who  found 
provisions  in  the  enemy's  camp ;  and,  when  they  had  eat  and  drank,  and 
loaded  themselves,  said,  "  We  do  not  well ;  for  this  is  a  day  of  glad  tidings, 


The  Yorkshire  Evangelist. 


95 


let  us  go  and  make  it  known  to  the  king's  household."    When  I  found  \y^Q 

God's  wrath  removed,  for  the  sake  of  His  dear  Son,  I  saw  provision   

enough  for  my  poor  fainting  soul,  and  for  all  the  world  if  they  would  *>e  2 
come  for  it.  I  believe  it  is  a  sin  not  to  declare  to  the  children  of  men 
what  God  has  done  for  my  soul,  that  they  may  seek  for  the  same  mercy.' 
He  told  me,  I  had  nothing  to  do  with  the  Old  Testament,  or  to  make 
comparisons  from  anything  in  it.  I  answered,  '  I  have  as  much  to  do  with 
it  as  with  the  New  Testament*  He  replied,  '  I  would  not  have  you  speak 
any  more  to  the  people  till  you  arc  better  acquainted  with  your  own 
heart.'  I  told  him,  I  would  not  in  his  societies,  unless  I  was  desired ;  but 
what  I  did  in  my  own  house,  or  any  other  person's  that  requested  me,  he 
had  no  business  with.  I  added,  1 1  do  not  belong  to  you;  and  .though  I 
have  heard  you  several  times,  it  is  no  benefit  to  me ;  for  I  have  expe- 
rienced more  of  the  grace  of  God  than  ever  I  heard  you  preach  of  it,  or 
any  one  else  since  I  left  London.'" 

Nelson  here  obviously  refers  to  his  enjoyment  of  the  Holy 
Spirit's  witness  to  the  fact  that  his  sins  were  pardoned  ;  and 
hence  he  continues, — 

"Soon  after  Mr.  Ingham  came  out  and  began  to  preach;  when  I  was 
greatly  surprised ;  for  what  he  had  forbidden  me  to  do,  he  himself  did 
directly;  for  he  told  the  people,  thatlnight,  they  must  know  their  sins  for- 
given in  this  world  or  go  to  hell." 1 

Soon  after  this,  Ingham  went  to  London,  where  the  Wes- 
leys  were  in  painful  conflict  with  the  Moravians.  Philip 
Henry  Molther,  who  had  been  the  private  tutor  of  Zinzen- 
dorf's  only  son,  was  preaching,  to  large  congregations,  four 
times  every  week,  and  was  much  more  popular  than  his 
talents  or  his  misty  doctrines  merited.  The  chief  controversy 
between  him  and  Wesley  was  concerning  the  use  of  the 
means  of  grace.  Molther  recommended  penitent  inquirers 
to  "  be  still ;"  that  is,  not  to  search  the  Scriptures,  not  to  pray, 
not  to  communicate,  not  to  do  good  ;  for  it  was  impossible  to 
use  means,  without  trusting  in  them.  Wesley,  on  the  other 
hand,  recommended  and  enforced  just  the  opposite.  The 
contention  among  their  partisans  was  fierce  and  furious  ;  and 
the  object  of  Ingham's  visit  to  the  metropolis  seems  to  have 
been  to  reconcile  the  irritated  disputants.  Charles  Wesley 
writes  : — 

"  1740.  May  22.— I  found  our  dear  brother  Ingham  at  Mr.  West's.  The 


Nelson's  Journal. 


96 


Rev.  Benjamin  Ingham, 


1 740  holiday  mob  were  very  outrageous  at  the  Foundery.  God  filled  my  mouth 
~2g  with  threatenings  and  promises ;  and,  at  last,  we  got  the  victory,  and  the 
0         fiercest  rioters  were  overawed  into  silence. 

"  May  25. — At  the  lovefeast,  I  was  overwhelmed  with  the  burden  of  our 
brethren,  with  such  visible  signs  of  dejection,  that  several,  I  was  since 
informed,  were  in  great  hopes  that  I  was  now  coming  down  in  my  pride, 
or  unsettling,  and  coming  into  confusion.  Indeed,  my  faith  did  well-nigh 
fail  me;  for  in  spite  of  the  seeming  reconciliation  which  brother  Ingham 
forces  them  into,  it  is  impossible  we  should  ever  be  of  one  mind,  unless 
they  are  convinced  of  their  abrogating  the  law  of  Christian  ordinances, 
and  taking  away  the  children's  bread. 

M  May  27. — I  rejoiced  to  find  no  difference  betwixt  my  brother  Ingham 
and  me.  He  has  honestly  withstood  the  deluded  brethren  ;  contradicted 
their  favourite  errors,  and  constrained  them  to  be  still.  That  blot  he 
easily  hit:  'You  say  no  man  must  speak  of  what  he  has  not  experienced; 
you,  Oxley  and  Simpson,  say  that  one  in  the  Gospel-liberty  can  have  no 
stirrings  of  sin.'  '  Yes.'  '  Are  you  in  Gospel-liberty  V  '  No.'  '  Then  out 
of  your  own  mouth  I  judge  you :  you  speak  of  things  which  you  know 
not  of.' 

"June  2. — I  preached  up  the  ordinances,  as  they  call  it,  from  Isaiah 
lviii. ;  but  first,  with  the  prophet,  I  preached  them  down.  Telchig  "  [Tolt- 
schig],  "  Ingham,  etc.,  were  present,  which  made  me  use  greater  plainness, 
that  they  might  set  me  right,  if  I  mistook. 

"June  J 1. — I  returned  "  [from  the  Delamotte  family  at  Blendon]  "to  be 
exercised  by  our  still  brethren's  contradiction.  My  brother  proposed 
new-modelling  the  bands,  and  setting  by  themselves  those  few  who  were 
still  for  the  ordinances.  Great  clamour  was  raised  by  this  proposal.  The 
noisy  still  ones  well  knew  that  they  had  carried  their  point  by  wearying 
out  the  sincere  ones  scattered  among  them;  so  that  a  remnant  is  scarcely 
left.  They  grudged  us  even  this  remnant,  which  would  soon  be  all  their 
own,  unless  immediately  rescued  out  of  their  hands.  Benjamin  Ingham 
seconded  us,  and  obtained  that  the  names  should  be  called  over,  and  as 
many  as  were  aggrieved  put  into  new  books. 

"  We  gathered  up  our  wreck,—  raros  nantes  in  gurgite  vasto ;  for  nine 
out  of  ten  are  swallowed  up  in  the  dead  sea  of  stillness.  O,  why  was  not 
this  done  six  months  ago?  How  fatal  was  our  delay  and  moderation! 
'  Let  them  alone,  and  they  will  soon  be  weary,  and  come  to  themselves  of 
course,'  said  one, — unus  qui  nobis  cnnctando  restituet  rem  t  I  tremble  at 
the  consequence.  Will  they  submit  themselves  to  every  ordinance  of 
man,  who  refuse  subjection  to  the  ordinances  of  God?  I  told  them 
plainly,  I  should  only  conli?iue  with  them  so  long  as  they  continued  in  the 
Church  of  England.  My  every  word  was  grievous  to  them.  I  am  a  thorn 
in  their  sides,  and  they  cannot  bear  me. 

"  They  modestly  denied  that  we  had  any  but  hearsay  proof  of  their 
denying  the  ordinances.  I  asked  them  all  and  every  one,  particularly 
Bray,  Bell,  etc.,  whether  they  would  now  acknowledge  them  to  be  com- 
mands or  duties;  whether  they  sinned  in  omitting  them;  whether  they 
did  not  leave  it  to  every  man's  fancy  to  use  them  or  not ;  whether  they 


The  Yorkshire  Evangelist 


97 


did  not  exclude  all  from  the  Lord's  tabic,  except  those  whom  they  called 
believers.  These  questions  I  put  too  close  to  be  evaded ;  though  better 
dodgers  never  came  out  of  the  school  of  Loyola.  Honest  Bell  and  some 
others  spoke  out,  and  insisted  upon  their  antichristian  liberty.  The  rest 
put  by  their  stillness,  and  delivered  me  over  to  Satan  for  a  blasphemer,  a 
very  Saul  (for  to  him  they  compare  me),  out  of  blind  zeal  persecuting  the 
Church  of  Christ."1 

Ingham  continued  among  these  angry  people  a  week 
longer,  when  John  Wesley  wrote  : — 

"1740.  June  18. — I  went  to  our  own  society,  of  Fetter  Lane,  before 
whom  Mr.  Ingham  (being  to  leave  London  on  the  morrow)  bore  a  noble 
testimony  for  the  ordinances  of  God,  and  the  reality  of  weak  faith.2  But 
the  short  answer  was,  *  You  are  blind,  and  speak  of  the  things  you  know 
not.'"3 

Matters  now  reached  a  crisis.  For  about  two  years,  Wesley 
had  been  a  sort  of  member  and  minister  of  the  Moravian 
Society  in  Fetter  Lane.  Five  weeks  after  this,  by  a  vote 
of  the  Brethren,  Wesley  was  expelled  ;  and  Molther,  his  rival, 
was  left  in  full  possession.  Those  who  sympathised  with 
Wesley  were,  in  number,  about  twenty-five  men  and  fifty 
women,  all  of  whom  seceded  with  him,  and,  on  July  23rd,  1740, 
met,  for  the  first  time,  at  the  Foundery,  instead  of  at  Fetter 
Lane  ;  and  thus  the  Methodist  Society  was  founded. 

Whitefield  was  in  America ;  but,  in  the  midst  of  these 
wretched  squabbles,  wrote  to  Ingham  the  following  Calvinistic, 
and  not  too  luminous  epistle  : — 

"  Boston,  September  26th,  1740. 

"  My  dear  Brother  Ingham,— I  thank  you  for  your  kind  letter.  It 
is  the  first  I  have  received  from  you  since  I  left  England.  I  bless  God, 
that  the  work  goes  on  in  Yorkshire.  May  our  glorious,  sin-forgiving  Lord, 
bless  you  and  your  spiritual  children  more  and  more  ! 

"  I  find  our  friends  are  got  into  disputing  one  with  another.  O, 
that  the  God  of  peace  may  put  a  stop  to  it  !  I  wish  many  may  not 
be  building  on  a  false  foundation,  and  resting  in  a  false  peace.  They 
own  free  justification,  and  yet  seem  to  think  that  their  continuance  in 
a  justified  state  depends  on  their  doings  and  their  wills.  This,  I  think,  is 
establishing  a  righteousness  of  our  own.  My  dear  brother,  if  we  search 
the  Scriptures,  we  shall  find  that  the  word  justified  implies,  not  only 


1  C.  Wesley's  Journal. 
2  One  of  Molther's  dogmas  was,  that  no  one  has  any  faith  while  he  has 
any  doubt. 

3  Wesley's  Journal 

H 


98  Rev.  Benjamin  Ingham, 


ij^o     pardon  of  sin,  but  also  all  its  consequences.  1  Thus,'  says  St  Paul,  1  those 

  whom  He  justified,  them  He  also  glorified  ;'  so  that,  if  a  man  was  once 

Se  justified,  he  remains  so  to  all  eternity.  There  lies  the  anchor  of  all  my 
hopes, — our  Lord  having  once  loved  me,  He  will  love  me  to  the  end.  This 
fills  me  with  joy  unspeakable  and  full  of  glory.  I  now  walk  by  faith. 
I  work  not  to  keep  myself  in  a  justified  state,  (for  men  nor  devils  can 
pluck  me  out  of  Christ's  hands,)  but  to  express  my  love  and  gratitude  for 
what  Jesus  hath  done  for  my  souL  This,  I  think,  is  what  the  apostle  calls, 
'  faith  working  by  love.' 

"  My  dear  brother,  my  heart's  desire  and  prayer  to  God  is,  that  we  may 
all  think  and  speak  the  same  things  ;  for,  if  we  are  divided  among 
ourselves,  what  an  advantage  will  Satan  get  over  us  !  Let  us  love  one 
another,  excite  all  to  come  to  Christ  without  exception,  and  our  Lord  will 
show  us  who  are  His. 

"  With  difficulty,  I  get  time  to  write  this,  but  I  must  answer  dear  brother 
Ingham's  letter.  May  the  Lord  Jesus  be  continually  with  your  spirit,  and 
make  your  soul  brimful  of  peace  and  joy  in  the  Holy  Ghost  !  I  love 
you  in  the  bowels  of  the  crucified  Lamb.  May  He  unite  us  more  and 
more  intimately  to  His  dear  self,  and  to  one  another  !  Salute  all  that 
love  Him  in  sincerity.  That  you  may  be  kept  by  God's  power  to  eternal 
salvation,  is  the  prayer  of  your  most  affectionate,  though  unworthy  brother 
and  poor  weak  servant  in  Christ, 

"  George  Whitefield." 

It  is  needless  to  say,  that  some  of  the  doctrines  in  the 
above  letter  were  not  held  by  Wesley  ;  but  let  that  pass. 

Ingham  returned  to  Yorkshire  with  broader  views  and  sym- 
pathies than  he  had  when  he  left  for  London.  Sending 
for  John  Nelson  to  one  of  his  meetings,  he  said,  "John,  I 
believe  God  has  called  you  to  speak  His  word  ;  for  I  have 
spoken  with  several  since  I  came  back  from  London,  who, 
I  believe,  have  received  grace  since  I  went ;  and  I  see  God 
is  working  in  a  shorter  manner  than  He  did  with  us  at  the 
beginning  ;  and  I  should  be  sorry  to  hinder  any  one  from 
doing  good."  Then,  turning  to  the  assembled  brethren  and 
sisters,  Ingham  continued,  "  Before  you  all,  I  give  John  leave 
to  exhort  in  all  my  societies  ;"  and,  taking  the  rough  hand  of 
the  Yorkshire  stonemason,  he  added,  "John,  God  hath  given 
you  great  honour,  in  that  He  hath  made  use  of  you  to 
call  sinners  to  the  blood  of  our  Saviour ;  and  I  desire  you 
to  exhort  in  all  my  societies  as  often  as  you  can." 

Thus,  in  the  employment  of  lay  preachers,  Ingham  co- 
operated with  his  friend  Wesley.  Both  were  clergymen 
of  the  Church  of  England  ;  and  both  were  willing  to  have 


The  Yorkshire  Evangelist. 


99 


lay  helpers.   Nelson's  preaching  was  attended  with  great  1740 
success.    "  Nine  or  ten  in  a  week  were  brought  to  experience  Age"^ 
the  love  of  Jesus."  1    John  was  no  proselytizer.    Those  of 
his  converts,  who  belonged  to  the  Church  of  England,  he 
"  exhorted  to  keep  close  to  the  Church  and  sacrament 
and  those  who  were  "  Dissenters,  to  keep  to  their  own  meet- 
ings, and  to  let  their  light  shine  before  their  own  com- 
munity." 

In  this  respect,  he  was  somewhat  in  advance  of  his  reverend  , 
patron  ;  for  Ingham  advised  just  the  contrary,  and  several 
acted  on  his  advice,  which,  says  Nelson,  "  made  me  very 
uneasy."  Nelson  firmly  adhered  to  the  Church  of  England, 
and  wished  to  avoid  a  schism.  Ingham,  on  the  other  hand, 
had  already  virtually  seceded,  and  was  at  the  head  of  the 
Moravian  sect  in  Yorkshire.  The  priest  and  the  mason  found 
it  difficult  to  work  in  harmony.  Besides,  though  always 
actuated  by  the  best  intentions,  Ingham  was  somewhat  fickle, 
and  easily  influenced  by  his  Moravian  helpers.  Nelson 
was  just  the  opposite;  and,  yet,  his  steadfastness  was  not 
stubbornness.  He  was  firm,  because  he  felt  that  the  ground 
he  occupied  was  right.  As  already  stated,  Ingham,  on 
his  return  from  London,  publicly  authorised,  and  even 
requested,  Nelson  to  exhort  in  all  his  societies  ;  but,  shortly 
afterwards,  the  authorization  was  withdrawn.  Why  ?  Be- 
cause Ingham  was  no  longer  the  commander-in-chief  of  the 
Yorkshire  converts,  but  a  merely  co-ordinate  member  of 
a  common-council.  He  could  no  longer  act  as  he  liked ; 
but  must  proceed  in  harmony  with  the  decisions  of  those 
to  whom  he  had  allied  himself.  Here  an  explanation  is 
necessary. 

In  1740,  Ingham  wrote: — 

u  There  are  now  upwards  of  fifty  societies,  where  the  people  meet  for 
edification ;  and  of  two  thousand  hearers  of  the  gospel,  I  know,  at  least, 
three  hundred  on  whose  hearts  the  Spirit  of  God  works  powerfully  ;  and 
one  hundred  who  have  found  grace  in  the  blood  and  the  atonement  of 
Jesus." 

The  work  begun  by  Ingham  bid  fair  to  exceed  that  in 
London.    Hitherto  the  rendezvous  of  the  English  Moravian 


1  Nelson's  Journal. 


100 


Rev.  Benjamin  Ingham  > 


1740  ministers  had  been  the  metropolis  ;  now  it  became  a  farm- 
Ao-e" 28  house  in  Yorkshire.  About  four  miles  east  of  Halifax  stood 
a  spacious  dwelling,  with  extensive  outbuildings,  and  a  large 
farm  attached.  This  the  Moravians  rented,  that  it  might 
serve  as  a  place  of  residence  for  those  Moravian  pastors  to 
whom  the  spiritual  affairs  of  the  societies  were  committed, 
and  as  a  common  centre  of  union.  They  entered  on  the 
occupancy  of  the  premises  in  1741  ;  and,  shortly  after,  Ingham, 
who  had  hitherto  had  the  chief  care  of  the  Yorkshire  societies, 
urgently,  and  in  writing,  requested  the  Brethren  to  take 
the  entire  direction  of  them  into  their  own  hands,  so  that 
he  might  devote  himself  wholly  to  the  work  of  preaching. 
To  carry  out  his  purpose,  a  public  meeting  was  convened, 
on  July  30,  1742,  which  was  attended  by  about  a  thousand 
persons,  belonging  to  these  societies.  Ingham's  proposal  was 
submitted  to  them,  and  was  heartily  accepted.  A  document 
was  drawn  up,  which,  after  referring  to  Ingham's  faithful 
labours,  expressed  a  desire  to  be  served  in  future  by  the 
ministers  of  the  Brethren's  Church,  "whom,"  said  the  twelve 
hundred  persons  who  signed  it,  "  we  not  only  desire  to  preach 
publicly  amongst  us,  but  also  to  visit  us  in  private,  put  us 
to  rights,  and  make  such  orders  amongst  us  as  they  shall  see 
useful  and  necessary,  according  to  the  grace  the  Lord  shall 
give  them." 

Smith  House,  near  Halifax,  was  now  the  head-quarters 
of  English  Moravianism.  Even  members  in  London,  elected 
to  fulfil  sacred  functions  there,  were  sent  all  the  way  to  York- 
shire to  be  solemnly  inducted  into  their  respective  offices. 
The  field,  hitherto  occupied  by  Ingham,  Nelson,  and  other 
co-operators,  was  divided  into  six  principal  districts,  namely, 
Smith  House,  Adwalton,  Mirfield,  Great  Horton,  Holbeck, 
and  Ossct  ;  and  to  each  of  these  districts  a  Moravian  minister 
was  appointed.1 

We  now  return  to  Ingham,  and  his  neighbour  Nelson.  The 
latter  tells  us  of  a  great  Moravian  meeting  at  Gomersal  Field 
House,  at  which  Ingham  desired  him  to  be  present.  Nelson 
went.    The  house  was  filled  with  five  or  six  preachers,  four 


1  See  "  Hutton's  Memoirs,"  p.  100-108;  and  Holmes'  "History  of  the 
Church  of  the  Brethren,"  vol.  i.,  p.  318. 


The  Yorkshire  Evangelist. 


101 


exhortcrs,  and  about  a  hundred  of  the  principal  members  1740 
of  the  Yorkshire  societies.  Not  being  able  to  gain  admit-  Age~28 
tance  to  the  house,  and  finding  a  large  number  of  people  out- 
side, the  honest  stonemason  went  into  a  field  and  preached. 
At  length,  Ingham  came  out,  and  announced  the  decision 
of  the  Brethren  :  namely,  that  it  was  not  prudent  to  have 
so  much  preaching,  for  fear  it  should  engender  persecution. 
"  I  desire,  therefore,"  said  he,  "  that  none  of  the  young 
men  will  expound  till  they  are  desired  by  the  Brethren  ;  we 
shall  meet  again  this  day  month,  and  then  we  will  let  you 
know  what  we  are  all  to  do."  He  next  spoke  to  the  young 
expounders,  one  by  one,  and  said,  "  I  hope  you  will  be  obe- 
dient." They  all  replied,  "  Yes,  sir."  He  then  turned  to  Nelson, 
saying,  "  John,  I  hope  you  will  leave  off  till  you  have  orders 
from  the  Church."  "  No,  sir,"  replied  intrepid  John ;  "  I 
will  not  leave  off — I  dare  not ;  for  I  did  not  begin  by  the 
order  of  man,  nor  by  my  own  will ;  therefore,  I  shall  not 
leave  off  by  your  order  ;  for,  I  tell  you  plainly,  I  should  have 
left  off  without  your  bidding,  but  that  I  believed,  if  I  did, 
I  should  be  damned  for  disobedience."  Ingham  answered, 
"  You  see  these  young  men  are  obedient  to  the  elders, 
and  they  have  been  blessed  in  their  labours  as  well  as 
you."  Nelson  said,  "  I  cannot  tell  how  they  have  been 
blessed  ;  but,  I  think,  if  God  had  sent  them  on  His  own 
errand,  they  would  not  stop  at  your  bidding."  At  this  point 
one  of  the  preachers  interfered,  saying,  "  The  spirit  of  the 
prophets  is  subject  to  the  prophets  ;  therefore,  they  are  right 
and  you  are  wrong,  for  they  are  subject."  John  failing  to  be 
convinced  by  the  preacher's  logic,  boldly  answered,  "  You  are 
not  obedient  to  the  prophets  of  God  that  were  of  old,  for  God 
saith  by  one  of  them,  '  I  have  set  watchmen  upon  the  walls 
of  Jerusalem  that  shall  not  cease  day  or  night but  you  can 
hold  your  peace  for  a  month  together  at  man's  bidding." 
Then  turning  to  Ingham,  Nelson  continued,  "  You  know  that 
many  have  been  converted  by  my  exhorting  lately,  and  a 
great  many  more  are  under  convictions  ;  what  a  sad  thing 
would  it  be  to  leave  them  as  they  are."  Ingham's  lame  reply 
was,  "  Our  Saviour  can  convert  souls  without  your  preaching." 
"  Yes,"  retorted  John,  "  or  yours  either ;  and  He  can  give 
corn  without  ploughing  or  sowing,  but  He  does  not,  neither 


102 


Rev.  Benjamin  Ingham, 


1740  has  He  promised  that  He  will."  Ingham  rejoined,  *'  Be  still 
A^e~28  one  month,  and  then  you  will  know  more  of  your  own  heart." 
"  With  one  proviso,  I  will/'  said  Nelson  :  "  if  you  can 
persuade  the  devil  to  be  still  for  a  month  ;  but  if  he  goes 
about  like  a  roaring  lion,  seeking  whom  he  may  devour,  and 
God  hath  put  a  sword  into  my  hand,  I  am  determined  to 
attack  him  wheresoever  I  meet  him  ;  and  wheresoever  I  meet 
sin,  I  meet  Satan."  Further  conversation  followed  ;  and, 
at  length,  Ingham  "charged  all  the  people,  as  they  loved 
him  and  the  brethren,  that  they  should  not  let  Nelson  preach 
in  their  houses,  nor  encourage  him  by  hearing  him  else- 
where." 

This,  on  the  part  of  Ingham,  was  painful  and  unworthy 
conduct.  The  preaching  of  the  stonemason  had  probably 
been  as  greatly  blessed  and  as  successful  as  his  own.  The 
man  was  no  irreligious,  rash  intruder ;  but  a  real  evangelist, 
called  and  qualified  by  Him  who,  in  all  ages,  has  been  wont 
to  choose  "  the  foolish  things  of  the  world  to  confound  the 
wise ;  and  the  weak  things  of  the  world  to  confound  the 
things  which  are  mighty ;  and  base  things  of  the  world,  and 
things  which  are  despised,  and  things  which  are  not,  to  bring 
to  nought  things  that  are  ;  that  no  flesh  should  glory  in  His 
presence  ;  and  that  he  that  glorieth  may  glory  in  the  Lord." 
Nelson  was  as  divinely  called  to  preach  Christ's  glorious 
gospel  as  Ingham  was.  His  ministry  had  the  seals  of  divine 
approbation  in  the  souls  it  had  been  the  means  of  converting; 
and  Ingham's  effort  to  suspend  it,  even  for  a  month  only,  was 
a  bold,  bad  act.  Besides,  the  reason  assigned  for  such  an 
interference  with  a  commission,  which  Nelson  had  received 
from  God  Himself,  was  a  piece  of  cowardice  unworthy  of  the 
man  who  had  braved  the  storms  of  the  Atlantic  Ocean,  and 
the  hardships  and  miasmata  of  Georgia,  solely  for  the  purpose 
of  being  useful  to  the  wild  Indians  and  to  a  portion  of 
England's  outcast  population.  For  fear  of  persecution, 
Nelson,  whom  God  had  used  in  saving  sinners,  was  to  be 
gagged  and  silenced.  The  change  which  had  come  over  the 
naturally  brave  spirit  of  the  Oxford  Methodist  was  a  painful 
one ;  and  also  puzzling,  except  on  the  ground  that  he  had 
changed  his  company. 

It  is  a  mournful  duty  to  have  to  mention  another  incident. 


The  Yorkshire  Evangelist. 


Ingham  interdicted  Nelson,  though  unsuccessfully.    He  fur-  1740 
ther  renounced  his  old  friend  Wesley,  and,  for  a  season  at  pJ^T2Z 
least,  became  intoxicated  with  the  Moravian  vanity,  at  that 
time  disastrously  spreading.     Hence,  the  following  extract 
from  Nelson's  Journal : — 

"I  was  desired  once  more  to  go  to  Gomersal  Field  House  to  speak  to 
Mr.  Ingham.  When  I  got  there,  David  Taylor  was  with  him,  and  spoke 
kindly  to  me.  When  Mr.  Taylor  was  gone,  Mr.  Ingham  began  to  talk  to 
me  about  making  division  among  the  Brethren.  I  told  him,  I  did  not 
want  to  make  division;  I  wanted  the  people  to  be  saved.  He  said,  'We 
cannot  receive  you  or  Mr.  Wesley  into  our  community1  till  he  publicly  0 
declares  he  has  printed  false  doctrine,  and  you  declare  you  have  preached 
false.'  I  said,  'WTherein?'  He  then  burst  out  into  laughter,  and  said, 'In 
telling  the  people  they  may  live  without  committing  sin.'2  I  replied,  'Do 
you  call  that  false  doctrine?'  He  answered,  '  I  do,  I  do ;  and  Mr.  Wesley 
has  written  false  doctrine,  teaching  the  same  errors.'  He  quoted  some 
words;  then  I  said,  'They  are  not  Mr.  Wesley's,  but  St.  John's  words;  it 
is  St.  John  who  says,  "  Let  no  man  deceive  you ;  he  that  doeth  righteous- 
ness is  righteous,  and  he  that  committeth  sin  is  of  the  devil."  So,  if  St. 
John  be  right,  every  one  who  preacheth  contrary  to  what  Mr.  Wesley  has 
written  here,  and  what  I  have  preached,  is  a  deceiver  and  betrayer  of 
souls.'  'If  that  be  your  opinion,'  said  Mr.  Ingham,  'we  cannot  receive 
you  into  our  Church.'  I  replied,  'I  don't  want  to  be  one  of  you, 
for  I  am  a  member  of  the  Church  of  England.'  He  answered,  'The 
Church  of  England  is  no  Church;  we  are  the  Church.'  I  said,  'We! 
Whom  do  you  mean  ?'  He  replied,  '  I  and  the  Moravian  Brethren.'  I 
said,  '  I  have  no  desire  to  have  any  fellowship  with  you  or  them ;  it  has 
been  better  for  my  soul  since  I  have  been  wholly  separated  from  you,  and 
God  has  blessed  my  labours  more  since  I  was  told,  they  had  delivered  me 
up  to  Satan,  than  ever  before;  therefore,  I  think  it  better  to  have  their 
curse  than  to  have  communion  with  them.'  He  replied,  '  If  you  think  so, 
I  have  no  more  to  say  to  you ;'  and  then,  he  turned  his  back  on  me." 

Thus  did  Ingham  fully  and  finally  sever  himself  from  the 
Methodists.  Nelson  continued  preaching  ;  souls  were  saved  ; 
and,  in  1742,  Wesley,  for  the  first  time,  visited  the  Birstal 
stonemason.  After  giving  an  account  how  Nelson  was  led  to 
begin  to  preach,  and  of  his  success,  Wesley  adds  : — 

1  To  say  the  least,  this  was  offensively  premature.  Where  is  the 
evidence  that  either  Wesley  or  Nelson  wished  to  be  received  into  the 
Moravian  community? 

2  This  interview  probably  occurred  in  the  year  1741,  though  Nelson 
neglects  to  supply  the  date.  In  1 739,  Wesley  had  published  his  "  Character 
of  a  Methodist,"  and  also  his  abridged  "  Life  of  Halyburton,"  with  a  preface 
by  himself.  In  both  of  these  publications,  he  propounded,  in  strong 
language,  his  doctrine  of  entire  sanctification. 


Rev.  Benjamin  Ingham  t 


"  Mr.  Ingham  hearing  of  this,  came  to  Birstal,  inquired  into  the  facts, 
talked  with  John  himself,  and  examined  him  in  the  closest  manner,  both 
touching  his  knowledge  and  spiritual  experience ;  after  which  he  en- 
couraged him  to  proceed ;  and  pressed  him,  as  often  as  he  had  oppor- 
tunity, to  come  to  any  of  the  places  where  himself  had  been,  and  speak 
to  the  people  as  God  should  enable  him.  But  he  soon  gave  offence,  both 
by  his  plainness  of  speech,  and  by  advising  the  people  to  go  to  church 
and  sacrament.  Mr.  Ingham  reproved  him :  and,  finding  him  incorrigible, 
forbad  any  that  were  in  his  societies  to  hear  him.  But,  being  persuaded 
this  is  the  will  of  God  concerning  him,  he  continues  to  this  hour  working 
in  the  day,  that  he  may  be  burdensome  to  no  man;  and,  in  the  evening, 
'testifying  the  truth  as  it  is  in  Jesus.'"1 

This  is  a  long  account ;  but  not  without  interest ;  inasmuch 
as  it  furnishes  a  glimpse  of  the  way  in  which  Ingham  parted 
with  the  Methodists,  and  of  the  beginnings  of  both  Mora- 
vianism  and  Methodism  in  the  north  of  England.  We  only 
add,  that,  though  Ingham  passed  through  Birstal  during 
Wesley's  visit,  there  was  no  interview  between  them.2  Thus 
was  an  old  and  close  friendship  severed. 

It  has  been  already  stated,  that,  the  differences  between 
Ingham  and  Nelson  probably  occurred  in  1741  ;  and  that 
Wesley's  visit  to  Birstal  took  place  in  1742,  This,  in  some 
respects,  was  the  most  important  period  in  Ingham's  life. 

Far  away  from  the  miserable  strifes  of  the  Moravians  in 
London,  we  find  him,  in  1740,  an  humble,  happy,  loving,  useful 
Christian.    The  following  letter  is  simple  and  beautiful  : — 

"  Osset,  September  20,  1 740. 
"  My  dear  Brother, — I  have  not  heard  anything  of  you  this  long 
time.  As  to  myself,  I  am  exceeding  happy.3  The  Lord  Jesus,  my 
dear  Redeemer,  is  abundantly  gracious  and  bountiful  towards  me.  I 
have,  and  do  daily  taste  of  His  goodness.  I  am  ashamed  before  Him;  I 
am  so  very  unworthy,  and  He  is  so  very  kind  and  merciful.  My  heart 
melts  within  me,  at  the  thoughts  of  Him.  He  is  all  love.  I  am  a  sinful, 
helpless  worm. 


1  Wesley's  Works,  vol.  i.,  p.  350. 
2  Nelson's  Journal. 
■  In  a  letter  by  James  Hutton  to  Count  Zinzendorf,  and  dated,  Septem- 
ber 17,  1740,  only  three  days  before  the  date  of  this  letter  by  Ingham,  the 
following  occurs  ; — "  Ingham  writes  from  Yorkshire,  that,  he  also  has 
discovered  something  new  in  his  heart,  and  is  now  assured  he  shall  not 
die  eternally;  he  had  never  before  experienced  the  like.  He  also  writes, 
that,  many  souls  in  Yorkshire  have  of  late  found  grace,  and  he  desires 
that  Toltschig  may  come  to  him."    ("  Memoirs  of  James  Hutton,"  p.  63.) 


The  Yorkshire  Evangelist. 


"In  Yorkshire,  the  Lord  still  keeps  carrying  on  His  work.    Many  souls  1740 

are  truly  awakened :  some  have  obtained  mercy.    The  enemies  are   

engaged  against  us;  but  the  Lord  is  our  helper.  We  have  great  peace,  &e  2 
and  love,  and  unity  amongst  ourselves.  We  have  no  differences,  no 
divisions,  no  disputings.  May  He,  who  is  the  giver  of  every  good  and 
perfect  gift,  grant  us  always  to  be  like-minded ;  and  may  we  and  our 
friends  grow  in  grace,  and  increase  in  love  towards  one  another,  that,  by 
this  mark,  all  men  may  know  that  we  belong  to  Christ ! 

"  I  remain  your  affectionate,  though  unworthy  brother, 

"  B.  Ingham."  1 

If  Ingham  and  John  Nelson  had  been  left  to  themselves, 
Ingham's  prayer  for  continued  unity  might  have  been  an- 
swered ;  but  Ingham  wished  for  Toltschig,  one  of  the  minis- 
terial chiefs  among  the  London  Moravians;  and  Toltschig 
doubtless  went. 

"  We,  in  London,"  writes  James  Hutton,  "  cannot  spare  Toltschig  until 
Spangenberg  comes  to  us.  We  here  all  think  he  will  be  useful  to  Ingham 
and  the  souls  there.  They  must  seize  the  opportunity  presented.  The 
^souls  in  Yorkshire  are  more  simple-hearted  than  those  in  London,  where 
they  are  more  knowing ;  and  they  do  not,  like  those  in  town,  quibble  at 
every  word.  Toltschig  is  known  in  Yorkshire,  where  the  souls  love  him, 
and  he  can  speak  to  them  with  confidence.  We  want  a  thorough  brother, 
fundamentablly  correct,  and  of  large  experience,  for  the  souls  in  London, 
able  to  attend  our  bands  and  conferences,  and  to  address  our  meetings. 
Toltschig  is  very  well  in  bands  and  conferences,  but  he  cannot  preach,"2 

Did  Toltschig  carry  the  cantankerous  contagion  of  the 
London  Moravians  with  him  ?  We  cannot  tell ;  but  there  can 
be  no  question,  that,  the  "simple-hearted"  Yorkshire  brethren 
caught  it ;  and,  that,  in  Yorkshire,  as  in  London,  a  schism 
among  the  Moravians  led  to  the  formation  of  the  society  of 
Methodists. 

Indeed,  it  is  a  curious  fact,  that,  for  a  season,  the  spirit  of 
discord,  among  nearly  the  whole  of  the  new  religionists, 
seemed  rampant.  No  man  ever  lived  who  sighed  for  peace 
more  ardently  than  Whitefield.  His  large  and  loving  heart  had 
room  enough  for  every  man.  The  language  of  the  Psalmist's 
pen  was  pre-eminently  the  language  of  Whitefield's  life  : 
"  Pray  for  the  peace  of  Jerusalem  :  they  shall  prosper  that 
love  thee.  Peace  be  within  thy  walls,  and  prosperity  within 
thy  palaces.  For  my  brethren  and  companions'  sake,  I  will 
now  say,  Peace  be  within  thee."    And,  yet,  at  this  very  time, 


Methodist  Magazine,  1 778,  p.  182.   2  "  Memoirs  of  James  Hutton,"p.  64. 


io6 


Rev.  Benjamin  Ingham^ 


1740  as  if  to  make  bad  things  worse,  the  quarrel,  between  the 
~28  London  Moravians  and  Methodists,  was  followed  by  the 
quarrel  between  Wesley  and  Whitefield,  respecting  Wesley's 
sermon  on  "  Free  Grace  ;"  and,  to  complete  the  whole,  and  to 
make  the  confusion  more  confounded,  the  Yorkshire  converts, 
so  far  away  from  the  strifeful  scene,  began  disputing ;  and  the 
frank,  warm-hearted  Ingham  began  to  regard  his  old  friend 
Wesley  with  a  suspicious  eye,  and  presumptuously  tried  to 
annul  John  Nelson's  divine  commission  to  act  as  an  evangelist 
among  his  neighbours  ! 

Ingham's  objection  to  Wesley's  doctrine  of  entire  sanctifica- 
tion  has  been  already  mentioned  ;  but,  besides  this,  there  were 
other  points  of  difference.    Wesley  writes  : — 

"1741.  August  1. — I  had  a  long  conversation  with  Mr.  Ingham.  We 
both  agreed, — 1.  That  none  shall  finally  be  saved,  who  have  not,  as  they 
had  opportunity,  done  all  good  works ;  and,  2.  That  if  a  justified  person 
does  not  do  good,  as  he  has  opportunity,  he  will  lose  the  grace  he  has 
received;  and,  if  he  'repent'  not,  'and  do  the  former  works/  will  perish 
eternally.  But  with  regard  to  the  unjustified  (if  I  understand  him),  we 
wholly  disagreed.  He  believed,  it  is  not  the  will  of  God,  that,  we  should 
wait  for  faith  in  doing  good.  I  believe,  this  is  the  will  of  God;  and  that, 
they  will  never  find  Him,  unless  they  seek  Him  in  this  way." 

Again  : — 

"1742.  August  3. — I  preached  at  Mirfield,  where  I  found  Mr.  Ingham 
had  been  an  hour  before.  Great  part  of  the  day,  I  spent  in  speaking  with 
those  who  have  tasted  the  powers  of  the  world  to  come ;  by  whose  con- 
current testimony  I  find,  that,  Mr.  Ingham's  method  to  this  day  is, — 1.  To 
endeavour  to  persuade  them,  that  they  are  in  a  delusion,  and  have  indeed 
no  faith  at  all :  if  this  cannot  be  done,  then,  2.  To  make  them  keep  it  to 
themselves;  and,  3.  To  prevent  them  going  to  the  church  or  sacrament; 
at  least  to  guard  them  from  having  any  reverence,  or  expecting  to  find 
any  blessing  in  those  ordinances  of  God.  In  the  evening,  I  preached  at 
Adwalton,  a  mile  from  Birstal.  After  preaching,  and  the  next  day,  I  spoke 
with  more,  who  had,  or  sought  for,  redemption  through  Christ ;  all  of  whom 
I  perceived  had  been  advised  also,  to  put  their  light  under  a  bushel;  or  to 
forsake  the  ordinances  of  God,  in  order  to  find  Christ."1 

Ingham's  wish  to  prevent  persecution  has  been  noticed. 
On  this  ground,  he  requested  Nelson  and  other  exhorters  to 
desist  from  preaching  for  a  month.  What  led  to  this  ?  Per- 
haps, the  publication,  in  1740,  of  a  furious  pamphlet  of 
eighty-four  pages,  with  the  following  title :  "  The  Imposture 


1  Wesley's  Journal. 


The  Yorkshire  Evangelist. 


of  Methodism  displayed  ;  in  a  Letter  to  the  Inhabitants  of  the  1740 
Parish  of  Dewsbury  and  Occasioned  by  the  Rise  of  a  certain  A^e~28 
Modern  Sect  of  Enthusiasts,  (among  them,)  called  Methodists. 
By  William  Bowman,  M.A.,  Vicar  of  Dewsbury  and  Aid- 
borough  in  Yorkshire,  and  Chaplain  to  the  Right  Honourable 
Charles  Earl  of  Hoptoun." 

This  pastorly  letter  was  avowedly  written  against  the 
Methodists ;  but  the  reverend  author,  like  many  others  at 
the  time,  employed  an  inappropriate  word ;  for,  at  that 
period,  there  were  no  Methodists  at  all,  either  in  Yorkshire 
or  any  other  part  of  the  north  of  England.  His  letter  is 
dated,  "  Aldbrough,  August  15,  1740"  ;  whereas,  John  Nelson, 
the  beginner  of  northern  Methodism,  did  not  commence 
preaching  to  his  neighbours  for  several  months  after  this.1 
The  Vicar  of  Dewsbury  meant  Moravians ;  but,  for  reasons 
of  his  own,  he  preferred  to  use  the  word  Methodists. 

Terrible  was  the  anger  which  Ingham  and  his  coadjutors 
had  excited  in  the  Christian  breast  of  their  reverend  neigh- 
bour. The  pamphlet  is  a  rarity,  and,  perhaps,  a  condensed 
account  of  it  may  be  welcome. 

It  is  a  curious  fact,  that,  the  writer,  while  professing  so 
much  interest  in  the  spiritual  welfare  of  his  flock,  acknow- 
ledges, that,  "for  the  greatest  part  of  his  time,"  he  is 
"absent  and  remote  from  them."  He  is,  however,  notwith- 
standing this,  greatly  distressed  on  account  of  "  the  impious 
spirit  of  enthusiasm  and  superstition,  which  has  of  late  crept 
in  among "  them,  "  and  which  sadly  threatens  a  total  ruin 
and  destruction  of  all  religion  and  virtue."  Indeed,  he  had 
himself  been,  "  in  some  measure,  an  eye-witness  of  this 
monstrous  madness,  and  religious  frenzy,  which  introduced 
nothing  but  a  confused  and  ridiculous  medley  of  nonsense 
and  inconsistency."  It  was  true,  that,  "at  present,  the  con- 
tagion was  pretty  much  confined  to  the  dregs  and  refuse 
of  the  people, — the  weak,  unsteady  mob  ; "  but,  then,  the 
mob  was  so  numerous  in  the  west  of  Yorkshire,  that,  the 
danger  was  greater  than  was  apprehended.  He  next  pro- 
ceeds to  review  "some  of  the  chief  doctrines"  of  "these 
modern   visionaries,"    which   he   will   not   now  determine 


x  See  Wesley's  Works,  vol.  i.,  p.  349. 


ioS 


Rev.  Benjamin  Ingham, 


1740    whether,  "like  the  Quakers,"  they  "are  a  sect  hatched  and 
Age~28  fash*oned  in  a  seminary  of  Jesuits ;   or  whether,  like  the 
German  Anabaptists,  they  are  a  set  of  crazy,  distempered 
fanatics."    "The  first  and  chief  principle  they  inculcated 
was,  that  they  are  divinely  and  supernaturally  inspired  by 
the  Holy  Ghost,  to  declare  the  will  of  God  to  mankind!'  Mr. 
Bowman  attempts  to  demolish  this  "high  and  awful  claim," 
and  to  demonstrate,  that,  its  assertors  are  "a  set  of  idiots 
or  madmen,"  "  only  worthy  of  a  dark  corner  in  Bedlam,  or 
the  wholesome  correction  of  Bridewell."    "Another  principle 
doctrine  of  these  pretended  pietists  was,  that,  for  the  sake  of 
a  farther  Reformation,  it  was  not  only  lawful,  but  incumbent 
011  the  people,  to  separate  from  their  proper  ministers,  and 
adhere  to  them."     In  refuting   this  barefaced   heresy,  the 
Dewsbury  vicar,  quotes,  at  considerable  length,  in  the  Greek 
and  Latin  languages,  (which  probably  not  half-a-dozen  of 
his  parishioners  understood),  the   testimonies  of  Clemens 
Romanus,  St.  Ignatius,  St.  Cyprian,  St.  Austin,  and  Ire- 
nseus, — on  "the  necessity  of  Church  unity."     He  admits, 
"that,  all  the  clergymen  of  reputation  in  the  neighbour- 
hood"  of  Dewsbury,  had  "refused  these  Methodists  the 
use  of  their  pulpits ;"  but  he  was  glad  of  this  ;  and  says 
"  this  was  not  done  till,  by  their  extravagant  flights  and 
buffooneries,  they  had  made  the  church  more  like  a  bear- 
garden than  the  house  of  God ;  and  the  rostrum  nothing 
else  but  the  trumpet  of  sedition,  heresy,  blasphemy,  and 
everything  destructive  to  religion  and  good  manners."  "A 
third  mark  of  imposture  propagated  by  these  mad  devo- 
tionalists  was,  that  it  zvas  lawful  and  expedient  for  mere 
laymen,  for  women,  and  the  meanest  and  most  ignorant  me- 
chanics, to  minister  in  the  Church  of  Christ,  to  preach  and 
expotiud  the  word  of  God,  and  to  offer  tip  the  prayers  of  the 
congregation  in  public  assemblies."    To  refute  this,  Mr.  Bow- 
man favours  his  parishioners   with  a  lengthy  dissertation 
on  the  three  orders,  bishops,  presbyters,  and  deacons  ;  and 
comes  to  the  charitable  conclusion,  that,  the  Methodists  are 
"the  most  impious  cheats  and  impostors."    "A  fourth  doc- 
trine  of  these  enthusiasts  was,  that,  it  is  possible  for  a  man 
to  live  without  sin;  that  themselves  actually  do  so;  and  that 
regeneration,  or  the  new  birth,  necessary  to  salvation,  consists 


The  Yorkshire  Evangelist. 


109 


in  an  absolute  and  entire  freedom  from  all  kind  of  sin  what-  1740 
soever."  Mr.  Bowman  asserts,  that,  "intolerable  pride  and  Age~28 
presumption  is  the  foundation  of  this  unhappy  delusion." 
"A  fifth  mark  of  imposture  was,  that  cruel,  uncharitable, 
and  consequently  unchristian  doctrine,  which  denounces  eter- 
nal death  and  damnation  on  all,  who  cannot  conform  to  the 
ridiculous  sentiments  of  these  mad  devotionalists."  And 
a  sixth  was,  "that,  in  order  to  be  true  Christians }  we  are 
absolutely  to  abandon  and  renounce  all  worldly  enjoyments  and 
possessions  zvhatsoever;  to  have  all  things  in  common  amongst 
one  another;  and  entirely  neglect  every  tiling  in  this  life,  but 
prayer  and  meditation ;  to  be  alzvays  upon  our  knees,  and  at 
our  devotions^ 

Such  were  the  six  charges  of  the  Vicar  of  Dewsbury. 
They  consist  of  a  little  truth  enveloped  in  a  large  amount 
of  scurrilous  mendacity.  After  discussing  them,  Mr.  Bow- 
man proposes  to  conclude  with  "  some  general  reflections ;" 
one  of  which  is,  that,  "the  religion  of  the  Methodists  incul- 
cates violence,  wrath,  uncharitableness,  fierceness,  arbitrari- 
ness, and  affectation  of  dominion ;  and  teaches  men  to  hate, 
reproach,  and  ill-treat  one  another."  Was  this  a  dream  of 
Mr.  Bowman's  ?  or  was  it  a  wicked  invention  ?  The  reverend 
writer  finishes  with  a  personal  attack  on  Ingham,  which  must 
have  separate  attention. 

In  the  year  1740,  bread  was  scarce,  and  prices  were  high. 
Riots  occurred  in  various  parts  of  England ;  the  military 
were  called  out,  and  several  persons  killed.  Yorkshire  was 
the  scene  of  one  of  these  disturbances.  On  April  26,  a  mob 
of  about  five  hundred  people  assembled  at  Dewsbury,  broke 
into  a  mill,  and  took  away  all  the  meal  they  found.  On 
the  next  day,  which  was  Sunday,  the  rioters  again  appeared, 
and  sacked  a  second  mill.  Sir  Samuel  Armitage,  who  filled 
the  office  of  high-sheriff,  and  Sir  John  Kaye  a  magistrate, 
read  the  proclamation,  and  endeavoured  to  disperse  them  ; 
but  the  mob  threw  stones  ;  and,  proceeding  to  another 
mill  in  the  parish  of  Thornhill,  captured  all  the  meal 
and  corn,  partly  pulled  down  the  building,  and  stole  all 
the  miller's  beef  and  bacon.  Things  were  becoming 
desperate ;  and  the  two  gentlemen,  already  named,  desired 
the  rioters  to  assemble  at  the  house  of  Sir  John  Kaye,  on 


I  IO 


Rev.  Benjamin  IngJiam, 


1740  Monday,  April  28th,  where  the  neighbouring  magistrates 
Age~28  would  listen  to  their  complaints.  About  a  thousand  came, 
beating  drums,  and  carrying  colours.  Nothing  good  resulted. 
The  mob  retired,  shouting  ;  they  neither  cared  for  the  magis- 
trates nor  the  high-sheriff.  They  hurried  to  three  more 
mills,  and  decamped  with  all  the  edibles  the  mills  contained. 
They  next  proceeded  to  Criggleston,  and  broke  into  the  barn 
of  Joseph  Pollard,  and  carried  away  a  quantity  of  flour. 
Pollard  fired  at  them  ;  and  captured  several  prisoners.  On 
Tuesday,  the  29th,  Pollard  took  his  captives  to  Wakefield, 
to  have  them  tried.  The  rioters  assembled  to  release  their 
friends  ;  and  threatened  to  pull  down  Pollard's  house  ;  to 
"hang  himself;  and  to  skin  him  like  a  cat."  Captain  Bur- 
ton,1 however,  boldly  advanced  to  meet  them ;  "  knocked 
down  three  or  four  of  them  with  his  stick  ;  took  six  or  seven 
prisoners  ;"  and  marched  them  off  to  the  house  of  correction. 
On  the  same  day,  a  detachment  of  soldiers  were  brought  from 
York ;  and,  though  great  murmurings  continued ;  outward 
quiet  was  restored.2 

Strangely  enough,  Ingham  was  accused  as  the  chief  pro- 
moter of  this  disgraceful  tumult.  In  the  Weekly  Miscellany 
for  June  8,  1740,  the  following  anonymous  communication, 
from  "Yorkshire,"  was  inserted.  It  was  addressed  to  Mr. 
Hooker,  the  editor. 

"  You  have  no  doubt  seen  an  account,  in  the  public  prints,  of  the  riot 
we  had  in  this  county.  It  took  place  at  Dewsbury,  where  Mr.  Ingham  has 
propagated  Methodism.  Some  will  have  him  to  be  the  author  of  this 
insurrection,  by  preaching  up,  as  he  certainly  did,  a  community  of  goods, 
as  was  practised  by  the  Primitive  C/irisiians.  How  much  he  may  have 
contributed  towards  raising  the  mob,  I  will  not  pretend  to  say  ;  but  what 
I  am  going  to  tell  you  of  this  clergyman,  is  matter  of  fact.  I  can  prove  it, 
and  you  may  make  what  use  of  it  you  think  proper.  A  gentleman  of 
Leeds,  who  was  one  of  Mr.  Ingham's  followers,  asked  him  what  difference 
there  was  between  the  Church  of  England  and  his  way  of  worship  ?  To 
which  Mr.  Ingham  replied, 1  The  Church  of  England  is  the  scarlet  whore, 
prophesied  of  in  the  Revelation  ;  and  there  will  be  no  true  Christianity 
as  long  as  that  Church  subsists.' 

"  Your  humble  Servant."3 


1  Probably  the  same  as  Mr.  Justice  Burton,  whj  figured  so  prominently 
in  endeavouring  to  obtain  witnesses,  that  Charles  Wesley  was  a  Jacobite, 
in  1744.    (See  C.  Wesley's  Journal,  vol.  i.,  p.  358.) 

2  Weekly  Miscellany,  May  17,  1740.      3  Ibid.  June  8,  1740. 


The  Yorkshire  Evangelist. 


1 1 1 


In  the  then  excited  state  of  the  country,  and  especially  of  1740 
Yorkshire,  it  would  have  been  unwise  for  Ingham  to  have  A~2 
allowed  such  a  publication  to  pass  in  silence.  Hence,  he 
waited  upon  Hooker,  the  editor  of  the  Weekly  Miscellany, 
who,  says  he,  "  received  me  in  a  genteel  manner,  and  gave 
me  proof  that  the  letter  of  June  8th  was  from  Yorkshire." 
This  is  something  to  Mr.  Hooker's  credit,  especially  when  it 
is  borne  in  mind  that,  at  that  period,  he  was  one  of  Method- 
ism's bitterest  opponents.  The  result  of  the  interview  was, 
Ingham  wrote,  and  Hooker  published  the  following  lengthy 
letter  : — 

"London,  June  14,  1740. 

"  Mr.  Hooker, — In  your  paper  of  June  8,  you  inserted  a  letter  from 
Yorkshire  concerning  me.  Had  I  followed  my  own  inclination,  I  should 
have  taken  no  more  notice  of  this  than  of  another  falsity  that  was  printed 
some  time  ago  in  the  News,  that  the  woollen  manufacture  in  Yorkshire 
was  likely  to  be  ruined,  implying,  by  me  ;  and  of  many  more,  spread  up 
and  down,  by  common  report,  which  often  contradict  one  another.  But 
the  advice  of  friends  has  prevailed  with  me  to  write  this,  in  answer  to 
what  the  author  of  that  letter  charges  me  with. 

"  The  author  of  the  letter  charges  me  with  two  things :  directly  and 
indirectly : — 

"As  to  the  riot  that  was  lately  in  Yorkshire,  he  does  not  say  directly 
that  I  was  the  cause  of  it  ;  but  he  insinuates  something  like  it,  as  being 
the  consequence  of  my  doctrine.  But  if  this  person  was  not  sure  that 
I  was  the  cause  of  this  insurrection,  it  is  very  unbecoming,  either  of 
a  Christian  or  a  gentleman,  to  hint  at  such  a  thing.  When  the  riot 
happened,  I  was  absent  from  Dewsbury  parish,  at  the  time  and  several  days 
after.  I  neither  knew  nor  heard  anything  of  it  till  it  was  over.  As  soon 
as  I  heard  of  it,  I  spoke  against  it  as  a  very  wicked  thing,  and  of  danger- 
ous consequence.  I  inquired  particularly  whether  any  persons  that  fre- 
quented the  societies  were  in  it.  I  heard  of  three.  But  one  of  them  had 
been  turned  out  some  weeks  before  for  misbehaviour.  The  other  two,  I 
ordered  to  be  turned  out  directly,  and  publicly  disowned  ;  though,  I 
believe,  they,  as  many  more,  were  drawn  to  run  among  the  rabble,  through 
weakness  and  curiosity.  The  gentleman  says,  some  will  have  me  to  be  the 
author  of  the  insurrection.  It  is  true,  they  say  so.  And,  indeed,  every- 
thing that  comes  amiss  is  laid  to  my  charge.  They  said  I  was  the 
occasion  of  the  wet  season  last  summer  ;  of  the  long  frost  in  winter  ;  of 
the  present  war  ;  and,  if  it  blows  a  storm,  some  or  other  say  I  am  the 
cause  of  it.  But  this  is  the  talk  of  the  vulgar  ;  men  of  sense  know  better. 
Does  not  every  one  know  that,  they  say,  a  common  report  is  generally 
false  ? 

"  But,  further,  to  the  second  charge.  Supposing  I  had  preached  up  a 
community  of  goods,  as  this  gentleman  positively  asserts  (which  I  never 


112 


Rev.  Benjamin  Ingham, 


!740  did),  would  it  thence  follow,  that  people  have  a  liberty  to  plunder;  that 
—  they  may  take  away  their  neighbour's  goods  by  force  ?  If  the  one  was  a 
^e  2^  necessary  consequence  of  the  other,  then  the  apostles  and  first  Christians 
were  much  to  blame  in  what  they  did.  If  all  were  real  Christians,  yet  it 
would  not  be  necessary  to  have  a  community  of  goods.  None  were 
obliged  to  it  in  the  apostles'  days.  They  entered  into  it  willingly.  But  in 
the  present  state  of  things,  it  would  be  both  absurd  and  impracticable  to 
attempt  such  a  thing.  What  might  make  some  people  think  that  I  main- 
tained this  doctrine,  perhaps,  was  this.  I  once  preached  a  charity  sermon 
at  Leeds,  I  think,  from  these  words  :  1  And  the  multitude  of  them  that 
believed  were  of  one  heart  and  soul ;  neither  said  any  of  them  that  ought  of 
the  things  which  he  possessed  were  his  own  ;  but  they  had  all  things  com- 
mon.' But  I  nowhere  asserted  therein,  that  we  were  now  obliged  to  do  as 
they  then  did.  I  only  exhorted  my  hearers  to  imitate  the  good  examples 
of  the  primitive  Christians,  and  to  contribute  generously  to  the  wants  of 
their  poor  brethren,  according  to  their  ability.  Now,  if  this  gentleman's 
mistake  arose  from  this  sermon,  if  he  thinks  it  worth  his  while  to  come 
over  to  Osset,  after  my  return  into  Yorkshire, — I  promise  to  let  him  see 
the  sermon,  as  I  preached  it  (for  it  is  not  altered),  that  he  may  be  fully 
satisfied  ;  for  I  neither  did,  nor  do  preach  up  a  community  of  goods. 

"  The  third  thing  which  the  author  of  the  letter  lays  to  my  charge,  and 
which  he  says  is  matter  of  fact,  and  which  he  can  prove,  is  this  :  A 
gentleman  of  Leeds,  who  was  one  of  my  followers,  asked  what  difference 
there  was  between  the  Church  of  England  and  my  way  of  worship  ?  To 
which,  he  says,  I  replied,  i  The  Church  of  England  is  the  scarlet  whore, 
prophesied  of  in  the  Revelation  ;  and  there  will  be  no  true  Christianity 
as  long  as  that  Church  subsists.'  Now,  supposing  any  gentleman  should 
have  asked  me  such  a  question  (which  I  do  not  remember),  do  these 
words  look  like  a  pertinent  answer  to  such  a  question  ?  I  never  pretended 
to  set  up  a  new  way  of  worship.  I  still  live  in  the  communion  of  the 
Church  of  England.  My  neighbours  can  testify  that  I  go  to  church  con- 
stantly, and  receive  the  sacrament.  But,  further,  I  am  sure  that  I  never 
did,  nor  could  say  these  words  ;  for  they  are  contrary  to  my  settled  judg- 
ment. I  may  have  said  words  like  these,  yet  quite  different  in  their 
meaning. 

"  It  has  been  a  very  common  thing  for  people  to  misrepresent  my 
sense,  and  to  run  away  with  half  a  sentence.  When  I  have  been  preach- 
ing the  doctrine  of  universal  redemption,  and  asserting  that  God  made 
no  man  purposely  to  be  damned,  but  that  He  would  have  all  to  be  saved, 
some  have  reported  that  I  maintained,  nobody  would  be  damned.  When 
I  have  been  declaring  the  riches  of  God's  love  and  mercy,  in  receiving 
the  greatest  sinners,  coming  to  Him  through  Christ,  some  have  said  that 
I  gave  people  liberty  to  live  as  they  list.  And,  again,  when  I  have  been 
speaking  of  that  purity  of  heart  and  holiness  of  life  which  the  gospel  re- 
quires, some  have  said  (and  it  is  the  general  outcry),  according  to  my 
doctrine,  nobody  can  be  saved.  I  scarce  ever  preach  a  sermon  but  some- 
body or  other  misrepresents  it.  But,  I  am  afraid,  I  have  deviated  too 
much  in  mentioning  these  things. 


The  Yorkshire  Evangelist. 


"To  return  then.    I  have  said  that  Babylon  and  the  whore,  mentioned  |*i 
in  the  Revelation,  relate  to  more  Churches  than  one ;  and  that  the  Church  — 
of  England  is  concerned  therein  as  well  as  other  Churches  ;  but  I  never  ^e 
said  that  she  was  the  scarlet  whore.    I  believe,  indeed,  that,  by  Babylon 
and  the  whore,  the    Church   of  Rome   is   chiefly   and  principally 
meant  ;  but,  yet,  the  Scripture  saith,  she  sitteth  upon  many  waters  ;  i.e., 
people  and  multitudes,  and  nations  and  tongues,  all  sects  and  parties 
(Rev.  xvii.  15).    For  Babylon  signifies  confusion  ;  and  by  the  scarlet 
whore  is  meant  corruption,  or  departing  from  the  truth  either  in  principle 
or  practice  (Hos.  i.  2  ;  ii.  5).    Babylon,  therefore,  or  the  whore  is  in,  and 
may  be  applied  to,  every  Church  and  person,  where  there  is  not  a  perfect 
self-denial  and  entire  resignation  to  God.    And  are  there  not  multitudes 
of  persons  in  every  Church  in  Christendom,  and  consequently  in  the 
Church  of  England,  who  greatly  depart  from  the  truth  as  it  is  in  Jesus  ? 

"As  to  the  latter  part  of  this  accusation, — 'There  will  be  no  true 
Christianity  as  long  as  that  Church  exists/ — I  absolutely  deny  that  I 
could  say  so ;  because  I  believe  there  always  was,  always  will  be,  and  now 
is,  a  true  Church  of  Christ,  against  which  the  gates  of  hell  cannot  prevail. 
I  believe,  likewise,  that  many  of  the  Church  of  England,  and  some  out  of 
every  sect  and  party,  are  members  of  this  true  Church  of  Christ.  I  have, 
indeed,  often  said  that  there  is  a  glorious  state  of  the  Church  to  come, 
when  the  partition  wall  of  bigotry,  sect,  religion,  and  party  zeal  will  be 
broken  down ;  and  the  Jews  will  be  called ;  and  the  fulness  of  the  Gentiles 
shall  come  in ;  and  the  whole  earth  shall  be  filled  with  the  knowledge  of 
the  Lord,  as  the  waters  cover  the  sea.  I  do  not  pretend  to  know  when 
this  time  will  be ;  but  whenever  it  commences  there  will  be  another  face 
of  things  in  Christendom.  The  outward  pomp  and  grandeur  of  the 
Church  will  be  diminished,  and  the  inward  beauty  will  appear  the 
brighter.  The  spirit  of  primitive  Christianity  will  be  revived;  and,  pro- 
bably, the  last  state  of  the  Church  will  be  more  glorious  than  the  first. 
It  will  be  happy  for  them  who  live  in  those  days ;  but  yet,  in  the  mean- 
time, I  believe  and  hope  many  will  be  saved  out  of  all  Churches  or 
societies  of  Christians,  and  meet  together  in  that  blessed  place,  where 
there  will  be  no  difference  or  disputing,  but  all  will  be  love  and  joy  and 
peace. 

"  I  am,  sir,  your  humble  Servant, 

"B.  Ingham."1 

Mr.  Hooker,  the  editor,  inserted  Ingham's  letter ;  but  he 
did  so  with  reluctance.  He  snarled  even  while  pretending  to 
be  just  and  generous.  Hence  he  appended  an  ill-tempered 
article  of  his  own,  from  which  the  following  is  an  extract. 
Having  told  his  readers,  that,  "at  Mr.  Ingham's  request,  he 
had  published  his  letter,"  he  proceeds, — 


Weekly  Miscellany ;  June  21,  1740. 

I 


ii4 


Rev.  Benjamin  Ingham, 


1740  "If  I  recollect  the  many  instances  of  the  great  want  of  simplicity, 
~e~~28  sincerity,  and  regard  to  truth,  which  some  other  teachers  among  the 
l°  Methodists  have  discovered,  I  should  naturally  suspect  that  Mr.  Ingham 

may  not  have  given  a  fair  account  of  his  case.  Or,  if  I  judge  of  his  probity 
in  this  instance  by  his  conduct  in  others,  the  presumption  of  insincerity 
must  lie  against  him.  Nay,  I  think,  there  are  some  grounds  of  suspicion 
in  his  defence.  But  what  I  insist  upon  is  this, — that  his  public  conduct  is 
insincere  and  dishonest.  While  he  owns  that  he  communicates  with  the 
Church  of  England,  and  by  communicating  with  her,  he  subjects  himself 
to  her  authority,  he  sets  up  separate  meetings  in  opposition  to  it,  in 
defiance  of  it,  nay,  in  defiatice  of  all  authority,  both  civil  and  ecclesiastical. 
By  this  illegal,  disobedient  behaviour  to  the  laws  of  that  Church  and  of 
that  civil  society,  of  which  he  is  a  member,  he  has  given  just  and  great 
scandal  to  all  good  Christians.  In  cases  of  public  scandal,  the  laws  of 
Christianity  and  of  common  charity  require  the  person  who  gives  it  to  ask 
Public  pardon,  to  alter  his  public  conduct,  or  publicly  to  vindicate  it." 

This  was  hard  measure.  Poor  Ingham  had  been  most 
unjustly  accused  of  being  the  author  of  the  Yorkshire  riot, 
and  had  defended  himself;  and  now  the  editor  of  the  Weekly 
Miscellany  charges  him  with  insincerity,  dishonesty,  and 
causing  public  scandal ;  and  officiously  prescribes  that  he 
should  ask  public  pardon.  Hooker  was  too  much  of  a 
partisan  to  discharge  his  editorial  duties  with  even-handed 
justice.  Ingham  made  no  reply  to  the  Editor's  unwarrantable 
attack ;  but  the  latter  printed  two  other  letters,  in  which  the 
same  hostility  was  rampant.  The  first  was  dated,  "  Wake- 
field, July  16,  1740,"  and  fills  an  entire  folio  page,  and  nearly 
one  third  of  another.  In  reply  to  Ingham's  statement,  that 
he  was  not  in  the  parish  of  Dewsbury  when  the  riot  com- 
menced, nor  for  several  days  afterwards,  the  anonymous 
letter-writer  calls  this  "an  equivocating  way  of  talking,"  for 
three  men  of  veracity  had  declared  that  he  was  all  the  while 
at  Osset,  a  township  in  the  parish.  Can  this  be  true  ?  We 
cannot  but  disbelieve  it.  Ingham  was  incapable  of  such 
equivocation.  The  following  extracts  also  are  too  manifestly 
malignant  to  be  altogether  truthful : — 

"There  were  more  of  Mr.  Ingham's  followers  concerned  in  the  riot  than 
he  would  have  the  world  to  believe.  For  one  fellow,  who  had  lived  with  him 
several  months  under  the  same  roof,  was  one  of  the  ring-leaders  of  the 
rioters, — a  very  busy  man  in  breaking  the  miller's  utensils,  and  a  kind  of 
helper  of  those  to  wheat  flour  who  had  no  right  to  it.  This  godly  man 
fled  from  justice,  and  has  not  since  been  heard  of.  Another  of  Mr.  Ing- 
ham's admirers  at  Osset  very  carefully  helped  himself  at  the  mill;  and  he 


The  Yorkshire  Evangelist. 


"5 


also  absconded,  till,  as  he  thought,  the  danger  was  over,  and  now  he  1740 

appears  again.    A  third  of  the  Methodists  concerned  in  this  riot,  was   

taken  up  by  some  of  his  Majesty's  justices  of  the  peace,  and  was  sent  to  2 

York  among  other  criminals,  where  he  awaits  his  trial  at  the  next  assizes. 

If  Mr.  Ingham  had  inquired  as  particularly  as  he  pretends,  he  would  have 

ascertained  that  when  these  outrageous  men  gathered  from  several  towns 

to  seize  upon  Mr.  Pollard's  corn  at  Crigglestone,  there  were  not  only  two, 

but  two  hundred,  perhaps  many  more,  of  his  followers  mixed  with  others 

in  the  same  wicked  design. 

"This  gentleman  denies  that  he  ever  preached  up  a  community  of 
goods ;  and  yet  one  of  his  former  hearers  at  Osset,  who  is  now  returned 
to  the  Church,  assured  me  that  Mr.  Ingham  had  often  done  that,  and  had 
told  his  auditors,  '  That  none  of  them  need  to  labour,  for  God  would  pro- 
vide for  them ;  and  that  they  must  throw  themselves  upon  Jesus  Christ, 
their  whole  life  being  spent  in  religious  exercises  being  no  more  than 
sufficient  to  save  their  souls ;  for  they  who  were  rich  ought  to  supply  the 
wants  of  the  poor.'  '  So,'  says  he,  '  had  I  followed  Mr.  Ingham's  advice, 
I  should  not  have  been  worth  a  groat.'  And  even  Mr.  Ingham's  brother 
declared,  '  If  I  mind  our  Ben,  he  will  preach  me  out  of  all  I  have.'  This 
information  I  had  from  Mr.  Glover,  of  Osset.  I  am  far  from  thinking  Mr. 
Ingham  persuaded  any  to  rise  in  this  tumultuous  manner,  and  charitably 
hope  he  did  not  approve  of  the  riot ;  yet,  when  all  circumstances  are  laid 
together,  it  is  a  great  presumption  that  his  preaching  up  a  community  of 
goods  to  men  of  low  condition,  was  an  encouragement  to  them  in  this  dear 
season  to  make  bold  with  more  than  their  own." 

"As  to  the  charge  about  'the  scarlet  whore,'  the  writer  acknowledges 
that  when  the  gentleman  in  Leeds,  who  had  given  the  information,  was 
cross-examined,  1  he  quibbled,  gave  ambiguous  answers,  and,  in  short, 
could  be  fixed  to  nothing.'  " 

In  reference  to  Mr.  Ingham's  "new  way  of  worship,"  all 
that  the  correspondent  of  the  Weekly  Miscellany  can  allege,  is 
the  following : — 

"  Mr.  Ingham  has  preached  in  a  croft  at  Osset  to  a  confused  number  of 
people,  drawn  together  from  several  parishes,  which  more  resembled  a 
bear-baiting  than  an  orderly  congregation  for  the  worship  of  God.  When 
Mr.  Rogers,1  one  of  his  fellow-itinerants,  came  into  these  parts,  he 
accompanied  him  to  Westgate-Moor,  adjoining  to  Wakefield,  and  stood 
by  him,  while  the  other  harangued  the  mob  from  a  stool  or  table.  Mr. 


1  The  Rev.  Jacob  Rogers,  of  Bedford,  of  whom  Wesley,  in  1753,  wrote 
as  follows: — "Above  fourteen  years  ago,  Mr.  Rogers,  then  curate  of  St. 
Paul's  (Bedford),  preached  the  pure  gospel  with  general  acceptance.  A 
great  awakening  began,  and  continually  increased,  till  the  poor  weather- 
cock turned  Baptist ;  he  then  preached  the  absolute  decrees  with  all  his 
might ;  but  in  a  while  the  wind  changed  again,  and  he  turned  and  sank 
into  the  German  whirlpool.  How  many  souls  has  this  unhappy  man  to 
answer  for!"    (Wesley's  Works,  vol.  ii.,  p.  293.) 


n6 


Rev.  Benjamin  IngJiam, 


1740  Rogers,  in  preaching  from  'Beware  of  dogs/  advised  his  hearers  to 
«^e~~28  kevvare  of  the  ministers  of  the  present  age ;  for  all  the  ministers  now-a-days 
L°  preach  false  doctrine  to  tickle  their  carnal  ears,  that  they  may  fill  their 
coffers  with  money,  and  preach  their  souls  to  the  devil.  Another  of  Mr. 
Ingham's  associates,  Mr.  Delamotte,  who  is  still  a  laic,  being  asked  by  a 
clergyman  why  he  did  not  proceed  regularly  for  a  degree,  and  then  for 
orders,  answered,  '  If  you  mean  episcopal  ordination,  I  assure  you  I  think 
the  gospel  of  Jesus  Christ  has  nothing  to  do  with  it'  Rogers  also  told 
the  same  clergyman,  that  he  was  'as  much  inspired  as  St.  Paul  was, 
except  the  working  of  miracles;  and  that  he  could  not  commit  actual  sin.' 
Besides  all  this,  Mr.  Ingham  keeps  his  meetings,  unauthorized  by  law,  at 
Dewsbury,  Osset,  Mirfield,  and  other  places,  particularly  at  Horbury,  in 
this  parish,  where  he  prays,  sings,  expounds,  preaches,  and  visits  the  sick, 
without  the  consent  or  knowledge  of  the  minister  who  resides  there, 
though  he  is  always  ready  to  discharge  his  duty,  and  is  much  superior  to 
Mr.  Ingham  in  every  respect  for  the  discharge  of  it.  As  to  the  services  he 
uses,  it  is  a  medley  of  his  own ;  for  though  he  makes  use  of  the  Common 
Prayer,  he  disguises  and  spoils  it  by  his  own  additions.  Much  more 
might  be  said  about  his  disorderly  meetings,  particularly  locking  himself 
up  with  a  select  number  of  his  hearers  till  midnight,  or  after." 

The  writer  thus  concludes  : — 

"  Let  this  intruder,  who  pretends  to  act  as  a  minister  of  the  Established 
Church,  say  by  what  Canon  in  any  General  Council,  by  what  Constitution 
in  any  National  Church,  he  takes  upon  himself  to  wander  from  place  to 
place,  sometimes  preaching  in  the  fields,  and  sometimes  creeping  into 
private  houses,  to  the  great  disturbance  and  disquiet  of  the  lawfully 
appointed  ministers,  and  raising  schisms  and  distractions  in  a  Church 
established  upon  primitive  antiquity." 1 

The  other  letter  was  not  dissimilar  to  the  one  already- 
quoted.  It  was  dated,  "  Dewsbury,  August  18,  1740,"  and 
signed  "A  Layman  ;"  and  was  published  in  the  Weekly 
Miscellany \  on  August  30th.  This  charitably  alarmed  "  Lay- 
man" brands  the  Methodists  as  "hot-headed  enthusiasts;" 
speaks  of  Ingham  and  Delamotte  as  "those  high  pretenders 
to  purity  and  holiness;"  and  stigmatises  the  latter  as  an 
"enthusiastic  babbler,"  pouring  out  "effusions  of  nonsense." 
The  following  is  the  concluding  paragraph  : — 

"Whatever  sorry  evasions  Mr.  Ingham  may  make  to  extenuate  his 
wickedness  in  being  instrumental  to  the  riot  at  Dewsbury;  yet,  it  is 
certain  that  he  is  highly  culpable,  and  was,  if  not  at  the  bottom,  the  sole 
cause  of  it.    The  principles  he  instils  into  his  adherents  are  such  as,  when 


1  Weekly  Miscellany,  July  26,  1740. 


The  Yorkshire  Evangelist, 


117 


known,  no  better  consequences  could  be  expected  than  those  that  have  j> 
1  followed :  and  what  further  mischief  may  ensue,  if  he  be  not  restrained, 
is  shocking  to  consider : — no  less  than  the  introducing  of  Popery,  or,  at  ^ 
least,  some  measures  of  his  own  destructive  to  the  tranquillity  and  happi- 
ness of  the  community." 

In  the  same  month  in  which  this  layman's  letter  was 
published,  Mr.  Bowman,  the  reverend  vicar  of  Dewsbury, 
finished  his  furious  pamphlet  on  "  The  Imposture  of  Method- 
ism Displayed  ; "  and,  of  course,  was  too  zealously  honest  to 
be  silent  respecting  the  riot.  Mr.  Hooker's  correspondents 
were  meekness  itself  compared  with  this  pamphleteering 
pugilist.  He  declares,  he  "never  met  with  so  much  downright 
falsehood,  such  trifling  evasions,  and  matter  so  foreign  to  the 
purpose  "  as  he  had  met  with  in  Ingham's  letter  in  the  Weekly 
Miscellany.  He  asserts,  that,  during  the  riot,  Ingham  "  had  a 
constant  communication  with  several  of  the  inhabitants,  by 
means  of  his  nocturnal  assemblies ;  and,  that,  he  had  rashly 
given  out,  some  little  time  before  the  riot  happened,  that,  in  a 
few  hours'  warning,  he  could  have  ten  thousand  men  ready  for 
any  emergency."    Mr.  Bowman  writes  : — 

"Ingham's  conduct  was,  at  that  time,  so  much  taken  notice  of  and 
suspected,  that  the  magistrates  were  almost  determined  to  apprehend 
him,  as  a  disturber  and  incendiary ;  and,  I  believe,  were  only  deterred 
from  it,  in  consideration  of  what  might  happen  from  the  fierceness  and 
fury  of  his  adherents.  Were  it  requisite,  I  could  name  several  of  his 
great  favourites  and  abettors,  who  had  no  small  share  in  these  disturb- 
ances. I  myself  heard  two  of  his  principal  associates,  three  days  before 
the  affair  happened,  insinuate  that  such  a  thing  was  shortly  to  be  expected, 
and  that  the  people  might  be  justified  in  what  they  did.  Whence  we  may 
reasonably  presume,  that  this  horrid  villany  could  nowhere  be  hatched 
but  in  these  infernal  assemblies."  .  ,  .  "  I  can  prove  by  the  incontest- 
able evidence  of  great  numbers,  both  of  his  constant  and  accidental 
hearers,  that  a  commimity  of  goods  is  a  common  topic  of  discourse  with 
him,  in  his  sermons,  in  his  expositions,  and  in  his  private  conversation 
also.  I  know,  that,  he  has  endeavoured  to  persuade  several  of  his 
followers  to  sell  their  estates  and  possessions,  as  the  first  Christians  did, 
for  the  relief  of  their  poor  brethren ;  and  that  he  has  declared  over  and 
over,  That  private  property  was  inconsistent  with  Christianity;  and  that 
as  long  as  any  one  had  anything  of  his  own,  he  could  not  enter  into  the 
kingdo?7i  of  heaven?  .  .  .  "It  is  surprising  to  the  last  degree  that  a 
set  of  incorrigible  wretches  should  be  thus  suffered  to  trample  with 
impunity  on  all  laws,  ecclesiastical  and  civil;  to  spread  doctrines  subver- 
sive both  to  religion  and  the  state ;  to  form  secret  assemblies  and  cabals, 
in  order  to  disturb  the  repose  of  society,  and  throw  everything  into  con- 


n8 


Rev.  Benjamin  Ingham, 


f  74°  fusion  and  disorder.  No  one  in  the  world  is  a  heartier  friend  to  toleration, 
Acre~~28  or  would  make  more  favourable  allowances  to  tender  consciences,  than 
myself ;  but,  God  forbid !  that,  under  the  notion  of  toleration,  we  should 
give  opportunity  to  cheats  and  impostors  to  sow  their  hemlock  and  night- 
shade among  us ;  to  extirpate  all  traces  of  true  religion  and  virtue ;  or  to 
traitors  and  rebels  to  sap  the  foundation  of  our  civil  constitution;  to 
deliver  up  our  king  and  our  country  to  ruin." 

Thus,  nolens  volens,  was  Ingham  branded  as  a  Communist, 
and  the  author  of  the  Yorkshire  riots.  It  was  far  from 
pleasant  to  be  pelted  with  such  paper  pellets  ;  but  there  was 
no  help  for  it.  In  every  age,  the  inspired  text  has  been 
literally  fulfilled,  "All  that  will  live  godly  in  Christ  Jesus  shall 
suffer  persecution."  We  are  not  prepared  to  justify  every- 
thing which  Ingham  said  and  did  ;  but  we  are  prepared  to 
deny,  with  righteous  indignation,  that  he  was  a  communist  and 
a  rioter.  His  enemies  were  too  bitter  to  be  truthful.  His 
utterances  respecting  the  members  of  the  primitive  Church 
were  perverted  to  serve  a  maligant  purpose.  They  might,  on 
some  occasions,  be  unguarded  ;  but  they  were  not  intended  to 
sanction  communistic  politics.  He  himself  repudiated  such 
intention  ;  but  his  adversaries  persisted  in  their  unrighteous 
accusation,  and  made  it  worse  by  charging  him  with  men- 
dacity. It  was  hard  usage ;  but  not  uncommon  among  the 
Moravians  and  Methodists.  The  newspaper  controversy  re- 
specting Ingham  was  ended  ;  but,  for  ten  months  afterwards, 
Mr.  Hooker  employed  almost  every  number  of  his  Weekly 
Miscellany  in  abusing  the  Methodists,  and  Wesley  and  White- 
field  in  particular. 

This  is  a  long  account  of  what  some  may  deem  a  compa- 
ratively unimportant  chapter  in  Ingham's  life ;  but,  we  trust, 
it  may  not  be  altogether  uninteresting  and  useless ;  first,  be- 
cause, we  believe,  this  was  the  only  newspaper  warfare  that 
fell  to  Ingham's  lot ;  and,  secondly,  and  especially,  because 
it  shows  the  unfavourable  circumstances  under  which  John 
Nelson  began  to  preach,  and  the  difficulty  there  must  have 
been  in  instituting  Yorkshire  Methodism  only  a  few  months 
afterwards. 

Ingham's  ministerial  labours  were  not  confined  to  his  native 
county.    John  Bennett  brought  him  into  Derbyshire.1  We 


1  Memoirs  of  Mrs.  Grace  Bennett. 


The  Yorkshire  Evangelist, 


119 


have  also  seen,  that,  he  paid  frequent  visits  to  the  metropolis.  1741 
Bedford,  likewise,  and  the  vicinity  were  favoured  with  his  Age~~2 
preaching.  His  Christian  sympathy  was  world-wide.  Six 
years  before,  he  had  crossed  the  Atlantic  to  convert  the 
Indians.  He  was  an  active  member  of  the  Moravian  "Society 
for  the  Furtherance  of  the  Gospel "  ;  and  having,  by  some 
means,  become  acquainted  with  the  great  Dissenter  of  the 
day,  the  Rev.  Dr.  Doddridge,  proposed  him  as  one  of  its 
corresponding  members.  Hence  the  following  letter  sent  to 
Doddridge : — 

"  London,  August  6t/i,  1 741. 
"Dear  Sir, — I  have  here  sent  you  the  letters  I  promised  you.  I  am 
also  to  inform  you,  that  you  are  chosen  to  be  a  corresponding  member  of 
the  *  Society  for  the  Furtherance  of  the  Gospel.'  Before  you  expressed 
your  desire  to  me,  I  had  already  proposed  you  to  the  committee,  who  all 
approved  of  you ;  and,  after  the  meeting  was  over,  when  I  mentioned  you 
to  the  society,  they  all  unanimously  chose  you  without  balloting ;  so  that, 
when  you  are  in  London,  you  will  not  only  have  the  liberty  to  hear  the 
letters  and  accounts  read,  but  also  to  meet  with  the  members  about 
business, — and,  further,  to  be  in  the  committee.  The  brethren  will  be 
glad  to  hear  from  you  as  often  as  you  please,  and  they,  from  time  to  time, 
will  send  you  some  accounts  of  the  transactions  of  the  Society.  I  gave 
what  you  entrusted  me  with  to  the  box.  Mr.  Moody  gave  a  guinea. 
Brother  Spangenberg  and  all  the  brethren  salute  you. 

"  Your  affectionate  friend  and  brother  in  Christ, 

"  B.  Ingham." 

Doddridge's  answer  was  as  follows  : — 

"  Northampton,  August  Zth,  174T. 

"Rev.  and  dear  Brother, — I  am  thankful  to  the  '  Society  for  the 
Furtherance  of  the  Gospel'  for  their  readiness  to  admit  so  unworthy  a 
member,  and  hope,  as  the  Lord  shall  enable  me,  to  approve  myself 
cordially  affectionate,  though  incapable  of  giving  much  assistance. 

"  I  did  this  day,  in  our  Church  meeting,  publicly  report  some  important 
facts  from  Brother  Hutton  and  others,  as  to  the  success  of  our  dear 
Moravian  Brethren  and  their  associates.  We  rejoiced  in  the  Lord  at  the 
joyful  tidings,  and  joined  in  recommending  them  to  the  grace  of  Godf 
I  hope  Providence  will  enable  me  to  be  a  little  serviceable  to  this  good 
design.  I  shall  gladly  continue  to  correspond  with  the  Society,  and 
gladly  hope  to  have  some  good  news  from  these  parts  ere  long.  In  the 
meantime,  I  humbly  commend  myself  to  your  prayers  and  theirs. 

"The  conversation  at  Mr.  Moody's,  on  Monday  morning,  has  left  a 
deep  impression  on  my  heart.  Salute  my  dear  brethren,  Messrs.  Span- 
genberg and  Kinchin,  with  Mr.  Hutton,  etc.  I  shall  hope  to  hear  when 
4  that  blessed  herald  of  our  Redeemer,  Count  Zinzendorf,  arrives.    We  long 


120 


Rev.  Benjamin  Ingham, 


1741  to  see  you.  God  brought  me  home  in  peace,  and  I  found  all  well  here. 
—      My  wife  and  other  friends  salute  you  in  the  Lord. 

L°e  29      "  J  am,  dear  sir,  your  unworthy  but  affectionate  friend  in  our  gracious 
Lord, 

"  Philip  Doddridge. 
"P.S. — I  have  looked  over  several  of  the  letters  with  great  pleasure, 
and  heartily  thank  you  for  sending  them.  Glory  be  to  Him,  who  causes 
His  gospel  to  triumph,  and  magnifies  the  riches  of  His  grace  in  getting 
Himself  the  victory,  by  soldiers,  who,  out  of  weakness,  are  made  strong. 
If  Christ  raise  to  HimseL  a  seed  among  the  Negroes  and  Hottentots,  I 
will  honour  them  beyond  all  the  politest  nations  upon  earth  that  obey 
not  His  glorious  gospel."1 

This  Missionary  Society,  of  which  Ingham  was  one  of  the 
chief  members,  though  still  in  its  infancy,  had  already  accom- 
plished a  most  marvellous  and  blessed  work.  Its  origin  was 
remarkable.  In  173 1,  Count  Zinzendorf  visited  Copenhagen, 
for  the  purpose  of  being  present  at  the  coronation  of  Christian 
VI.,  king  of  Denmark.  Whilst  there,  some  of  the  count's 
servants  became  acquainted  with  a  negro,  from  the  island  of 
St.  Thomas,  in  the  West  Indies.  The  negro  told  them  of  the 
ardent  desire  of  many  of  the  slaves  in  that  island  to  be  taught 
the  way  of  salvation  ;  but  added,  that  their  labours  were  so 
incessant  that  they  had  no  leisure  for  religious  instruction ; 
and  that  the  only  way  to  reach  them  was  for  the  missionary 
himself  to  become  a  slave,  and  to  teach  them  during  their 
daily  toils.  This  was  related  to  the  Brethren  of  Herrnhut ; 
and  the  result  was,  two  young  men,  Leonard  Dover  and 
Tobias  Leupold  publicly  offered  to  go  to  St.  Thomas's,  and 
even  to  sell  themselves  as  slaves,  if  they  could  find  no  other 
way  of  preaching  to  the  negroes.  Thus  began  the  Moravian 
missions  to  the  heathen ;  and,  within  ten  years,  at  the 
time  when  Ingham  proposed  Doddridge  as  a  corresponding 
member  of  the  Society  for  the  Furtherance  of  the  Gospel, 
missionaries  had  been  sent  to  St.  Thomas's,  to  St.  Croix,  to 
Greenland,  to  Surinam,  to  the  Rio  de  Berbice,  to  several 
Indian  tribes  in  North  America,  to  the  negroes  in  South 
Carolina,  to  Lapland,  to  Tartary,  to  Algiers,  to  Guinea,  to  the 
Cape  of  Good  Hope,  and  to  Ceylon. 

Among  others  greatly  benefited  by  Ingham's  ministry,  were 


Memoirs  of  James  Hutton,  p.  59  and  60. 


The  Yorkshire  Evangelist. 


121 


the  four  daughters  of  the  Earl  of  Huntingdon,  Lady  Anne,  1741 
Lady  Frances,  Lady  Catherine,  and  Lady  Margaret  Hastings.  jJ^T^ 
While  on  a  visit  at  Ledstone  Hall,  in  Yorkshire,  they  were 
induced,  by  motives  of  curiosity,  to  hear  him  preach  in  a 
neighbouring  parish.  He  was  then  invited  to  preach  in 
Ledsham  Church  ;  and  became  a  frequent  visitor  at  the  Hall. 
When  in  London,  the  Ladies  Hastings  attended  the  preach- 
ing of  the  Moravians  and  first  Methodists.  Under  this 
ministry,  they  were  given  to  see  the  insufficiency  of  their 
own  righteousness  and  the  method  of  salvation  on  which 
they  had  been  resting,  and  were  made  willing  to  receive 
the  Lord  Jesus  Christ  as  the  foundation  of  their  hope  and 
trust.  Lady  Margaret  was  the  first  who  received  the  truth  ; 
and  the  change  effected,  by  the  Holy  Spirit,  on  her  heart 
soon  became  visible  to  all.  Considering  the  obligations 
she  was  under  to  the  grace  of  God,  she  felt  herself  called 
upon  to  seek  the  salvation  of  her  fellow-creatures,  and  the 
promotion  of  their  best  and  eternal  interests.  Next  to  her 
own  soul,  the  salvation  of  her  own  family  and  friends  became 
her  care.  She  exhorted  them  faithfully  and  affectionately, 
one  by  one,  to  "  flee  from  the  wrath  to  come;"  and  the  Lord 
was  pleased  to  make  her  the  honoured  instrument  of  the 
conversion  of  not  a  few  of  them.  Her  brother,  the  ninth 
Earl  of  Huntingdon,  had  been  married  to  Lady  Selina 
Shirley,  second  daughter  of  Earl  Ferrers  ;  and  it  is  a  fact 
too  interesting  to  be  omitted,  that,  the  conversion  of  this 
remarkable  woman  was,  under  God,  the  result  of  a  casual 
remark  which  fell  from  Lady  Margaret.  The  two  conversing 
one  day,  on  the  subject  of  religion,  Lady  Margaret  observed, 
"  That  since  she  had  known  and  believed  in  the  Lord  Jesus 
Christ  for  life  and  salvation,  she  had  been  as  happy  as  an 
angel."  This  scrap  of  Methodist  lovefeast-experience  was 
"  a  word  spoken  in  due  season."  It  led  to  self-examination, 
and  to  scriptural  inquiry  ;  and  Selina,  Countess  of  Hunting- 
don, never  rested  until  she  also  had  found  peace  with  God 
through  faith  in  Christ. 

Lady  Margaret  Hastings  was  united  in  marriage  to  Mr. 
Ingham,  on  November  12th,  1741,  at  the  residence  of  her 
brother,  the  Earl  of  Huntingdon,  in  London.  The  union  was 
a  happy  one.    To  the  last  moments  of  his  life,  Ingham 


122 


Rev.  Benjamin  Ingham, 


1 741  expressed  the  highest  veneration  and  affection  for  his  wife, 
~29  and  was  honoured  with  the  intimate  friendship  of  several 
of  her  noble  relatives.  The  marriage,  in  some  aristocratic 
circles,  was  considered  a  mesalliance,  and  furnished  food 
for  scandal  in  the  fashionable  world.  "The  Methodists," 
said  the  Countess  of  Hertford,  "have  had  the  honour  to 
convert  my  Lord  and  Lady  Huntingdon,  both  to  their 
doctrine  and  practice ;  and  the  town  now  says,  that  Lady 
Margaret  Hastings  is  certainly  to  marry  one  of  their  teachers, 
whose  name  is  Ingham."  "The  news  I  hear  from  London," 
wrote  Lady  Mary  Wortley  Montague,  from  Rome,  "  is  that 
Lady  Margaret  Hastings  has  disposed  of  herself  to  a  poor, 
wandering  Methodist  preacher."  The  higher  classes  of  society 
indulged  in  ridicule  ;  the  poor  Moravians  gave  thanks  to  God, 
and  prayed  for  the  newly-wedded  couple.  Ingham  wrote 
to  inform  the  Brethren  of  his  marriage,  and  the  Brethren  sang 
for  him  the  hymn  beginning — 

"  Take  their  poor  hearts,  and  let  them  be, 
For  ever  closed  to  all  but  Thee/'  etc. 

Ingham  had  enemies,  some  of  them,  as  already  shown 
extremely  bitter ;  but  one  of  them,  at  least,  was  doubtless 
well  pleased  with  Ingham's  marriage.  By  this  event,  the 
Vicar  of  Dewsbury  got  rid  of  a  neighbour  who  had  greatly 
troubled  him  ;  for  Ingham  now  removed  from  Osset,  the  place 
of  his  nativity,  to  Aberford,  a  village  about  five  miles  from 
Tadcaster,  and  sixteen  miles  south-west  of  York  ;  and  here 
he  continued  to  reside  until  his  death. 

It  has  been  already  stated  that,  on  July  30th,  1742,  nine 
months  after  his  marriage,  Ingham  formally  transferred  his 
Yorkshire  and  Lancashire  societies,  above  fifty  in  number, 
to  the  Moravians  ;  and,  henceforward,  these  societies  were 
placed  under  the  control  of  the  Moravian  ministerial  conclave 
at  Smith  House,  near  Halifax. 

Besides  these  societies,  however,  Ingham  was  connected 
with  others.  A  great  work  had  been  wrought  in  the  midland 
counties.  The  Rev.  Jacob  Rogers,  a  clergyman  of  the  Estab- 
lished Church,  had  preached  with  much  power  and  success 
at  Bedford.  Mr.  Francis  Okeley  had  assisted  him ;  and 
thither  Ingham  repaired,  and  preached  several  times  in  St. 


The  Yorkshire  Evangelist. 


123 


Paul's  Church,  to  vast  multitudes,  who  listened  to  him  1743 
with  profound  attention.  The  number  of  converts  increased  Age~3 
daily,  and  were  formed  into  societies,  like  those  in  Yorkshire. 
Being  formed,  the  next  point  was  how  to  manage  them. 
Ingham  was  consulted  ;  and,  by  his  advice  they,  also,  were 
placed  under  the  care  of  Moravian  ministers.  This  prepared 
the  way  for  the  settlement  of  the  United  Brethren  at  Bedford, 
in  1745  ;  and  for  the  erection  of  their  chapel  there  in  175 1. 

By  these  arrangements,  Ingham  freed  himself  from  an 
immense  amount  of  personal  responsibility.  His  old  friend, 
Wesley,  was  not  only  forming  societies,  but  ruling  them.  On 
the  contrary,  Ingham  formed  societies,  and  left  them  to  be 
ruled  by  others.  By  this  means,  Moravianism  found  admis- 
sion to  the  midland  counties,  and  instituted  a  flourishing  and 
permanent  Church  in  Yorkshire  and  the  neighbourhood  round 
about.  Ingham  was  left  at  liberty  to  be  what  he  evidently 
liked, — an  evangelist  at  large.  He  was  also  helped  by  earnest 
co-adjutors.  There  were  the  Batty  Brothers, — Lawrence, 
William,  and  Christopher,  of  Catherine  Hall,  Cambridge,  sons 
of  Mr.  Giles  Batty,  a  man  of  considerable  respectability,  who 
resided  at  Newby  Cote,  near  Settle.  The  three  brothers  were 
all  eloquent  and  popular  preachers.  Then  there  was  John 
Nelson,  the  sturdy  Methodist,  whom  Ingham  left  behind  at 
Birstal.  Also  David  Taylor,  formerly  footman  to  Lady  Ingham, 
— a  man  who  had  been  converted  under  Ingham's  ministry, 
and  who,  notwithstanding  certain  vacillations,  was  a  great  and 
successful  preacher,  and  raised  societies  in  Derbyshire,  Lei- 
cestershire, and  in  some  parts  of  Lancashire  and  Yorkshire. 
Others  might  be  mentioned,  if  space  permitted. 

Ingham  had  no  warmer  friend  than  Whitefield,  who  watched 
the  steps  taken  by  his  old  acquaintance  with  the  utmost 
interest.  The  following  letter  will  not  be  considered  out 
of  place : — 

"  London,  May  6th,  1743. 
"  My  dear  Brother,— Your  very  kind  letter  I  had  not  the  plea- 
sure of  receiving  till  yesterday.  It  was  very  acceptable,  and  knits  my 
heart  closer  to  you  than  ever.  I  love  your  honest  soul,  and  long  for 
that  time  when  the  disciples  of  Christ,  of  different  sects,  shall  be  joined 
in  far  closer  fellowship  one  with  another.  Our  divisions  have  grieved 
my  heart.  I  heartily  approve  of  the  meeting  of  the  chief  labourers  to- 
gether. 


124 


Rev.  Benjamin  Ingham, 


1743        "  I  am  just  returned  from  a  circuit  of  about  four  hundred  miles.    I  have 
; —      been  as  far  as  Haverfordwest,  and  was  enabled  to  preach  with  great  power. 
iSe  31   Thousands  and  tens  of  thousands  flocked  to  hear  the  word,  and  the  souls 
of  God's  children  were  much  refreshed. 

"  I  am  glad  the  Lord  hath  opened  fresh  doors  for  you,  my  dear  brother. 
The  rams'  horns  are  sounding  about  Jericho  ;  surely  the  towering  walls 
will  at  length  fall  clown.  But  we  must  have  patience.  He  that  believeth 
doth  not  make  haste.  The  rams'  horns  must  go  round  seven  times.  Our 
divisions  in  England  have  the  worst  aspect,  while  they  are  now  united  in 
Wales  ;  but  even  this  shall  work  for  good,  and  cause  the  Redeemer's  glory 
to  shine  more  conspicuously.  This  is  my  comfort, — '  The  government  is 
upon  His  shoulders,'  and  He  is  a  'wonderful  counsellor.' 

"  But  where  am  I  running  ?  Pardon  me.  I  am  writing  to  my  dear  Mr. 
Ingham.  I  rejoice  in  the  expectation  of  seeing  you  in  town.  I  hope 
to  be  in  town  at  the  time,  and  to  enjoy  some  of  our  former  happy  seasons. 
In  the  mean  while,  I  salute  you  from  my  inmost  soul;  and  desire,  as  often 
as  opportunity  offers,  a  close  correspondence  may  be  kept  up  between  you 
and,  my  dear  brother,  your  most  affectionate  unworthy  brother  and  ser- 
vant, "  George  Whitefield/' 

Ingham  was  now  one  of  the  most  influential  members  of 
the  Moravian  Church,  in  England ;  and,  accompanied  by 
Mr.  and  Mrs.  James  Hutton,  and  the  Sisters,  Esther  Kinchin, 
Mary  Bowes,  and  Martha  Ireland,  set  out  on  May  20th,  1743, 
to  attend  a  Moravian  Synod,  to  be  held  at  Hirschberg,  in 
Germany,  from  the  first  to  the  twelfth  of  July  inclusive.  This 
important  Synod  seems  to  have  supervised  the  Moravian 
operations  generally  ;  including  not  only  the  affairs  of  the 
English  Churches,  but  those  of  the  Continent'  and  Livonia, 
where  fourteen  hundred  labourers  of  the  Brethren  were 
employed  in  endeavouring  to  bring  men  to  a  knowledge  of 
the  truth  as  it  is  in  Jesus. 

So  far  as  the  English  community  was  concerned,  it  was 
determined  : 

"  That,  the  London  Church  should  be  regarded  as  a  choir  of  labourers 
(distinct  from  the  Society  and  its  general  meetings,  etc.);  each  member  of 
which  was  to  consider  him  or  herself  as  in  preparation,  by  the  Lord,  for 
future  service  in  any  station,  post,  or  office,  to  which  He  might  call 
them. 

"  That  this  Church,  as  a  body  of  labourers,  consisting  of  only  a  few  souls 
who  were  wholly  devoted  to  our  Saviour,  might  enjoy  all  the  privileges  and 
discipline  of  a  Church  elsewhere,  which  the  mere  members  of  Society, 
by  reason  of  their  not  dwelling  together,  could  not  enjoy. 

"  That  this  Church  should  be  in  stillness,  none  knowing  of  it  but  such 


The  Yorkshire  Evangelist. 


125 


as  were  in  it.  (See  Rev.  ii.  17.)  This  London  Church,  also,  should  cleave  2744 
to  the  Pilgrim  Church,  as  the  body  to  its  soul.  — 

"  The  Pilgrim  Church  was  described  as  a  congregation  of  labourers  ^>e  32 
who  go  hither  and  thither ;  whom  no  one  knows  but  he  to  whom  it  is 
revealed. 1  Every  one  who  has  a  whole  mind  to  our  Saviour,  is  a  member 
of  it.  Jt  is  composed  of  persons  who  indissolubly  cleave  together,  as  a 
testimony  in  the  Saviour's  wounds,  against  all  who  are  unfaithful ;  wit- 
nesses whom  the  Lord  will  preserve  in  the  hour  of  trial ;  souls  who  neither 
have  nor  desire  any  abiding  city  in  this  life,  and  who  labour  for  the  good 
of  others  among  all  religions,  but  never  form  themselves  into  a  sect. 

"This  Church  is  not  the  Moravian  Church,  but  its  servants,  sojourn- 
ing so  long  in  it  as  the  children  and  servants  of  God,  or  rather  the 
spiritual  Church  of  God,  has  freedom  of  action  and  is  acknowledged. 
This  relationship  to  the  Moravian  Church  remains  only  so  long  as  she 
herself  abides  faithful. 

"The  connection  between  London  and  Yorkshire  was  thus  defined: 
That  London,  as  a  choir  of  labourers  (a  small  flock  hidden  as  yet  and 
acting  quietly),  should  provide  labourers  for  Yorkshire,  and  train  up 
souls  which  were  to  be  sent  from  Yorkshire  for  the  purpose  ;  Yorkshire 
being  the  county  where  our  Saviour  exhibited  His  Church  openly,  and 
where,  for  the  present,  the  congregation  of  the  Brethren  should  be  settled. 
The  London  Church  being  private,  was  to  have  a  particular  connection 
with  Yorkshire,  and  be,  in  a  measure,  dependent  upon  it,  inasmuch  as  the 
chief  elders  were  at  this  time  there." 

The  above  are  extracts  from  the  Memoirs  of  James  Hutton, 
at  that  period,  the  chief  of  the  London  Moravians.  It  is  diffi- 
cult for  an  outsider  to  understand  and  rightly  interpret  some 
of  the  expressions  ;  but,  upon  the  whole,  it  appears,  1.  That 
the  chief  settlement  of  the  Moravians  was  in  Yorkshire;  and, 
2.  That  London  was  the  training  college  of  their  ministers. 

It  is  a  well-known  fact,  that  1744  was  a  year  of  "great 
anxiety.  England  was  threatened  with  a  French  invasion,  and 
with  the  unwelcome  presence  of  the  Jacobite  Pretender.  A 
large  number  of  loyal  addresses  were  presented  to  the  king. 
Wesley  wrote  one  on  behalf  of  the  Methodists,  but  his  brother 
Charles  successfully  objected  to  its  presentation,  because  its 
being  sent,  in  the  name  of  the  Methodists,  would  constitute 
them  a  sect,  at  least  would  seem  to  allow  that  they  were  a 
body  distinct  from  the  Church  of  England.  The  same  diffi- 
culty was  felt  by  the  Moravians ;  and,  on  April  23,  a  Confer- 


1  A  pilgrim,  according  to  Zinzendorf's  definition,  is  "  a  Philadelphian 
(lover  of  the  brethren),  with  a  Moravian  coat  and  a  Lutheran  tongue." 
("  Hutton's  Memoirs,"  p.  118.) 


126 


Rev.  Benjamin  Ingham, 


1744  ence  of  six  persons  met  in  London,  respecting  the  Address. 
Age" 32  Ingham  went  all  the  way  from  Yorkshire,  to  be  present ;  and 
seems  to  have  been  the  presiding  spirit.  The  Conference  per- 
ceived that,  when  so  many  addresses  were  being  presented 
to  the  king,  the  Moravians  might  be  regarded  with  suspicion, 
unless  they  also  presented  one  ;  but  the  perplexity  was  how 
to  designate  the  Moravian  community.  The  Wesleys  were 
unwilling  for  the  Methodists  to  be  regarded  as  Dissenters  from 
the  Church  of  England,  and  so  were  the  Moravians.  Brother 
Neisser,  one  of  the  Conference,  attempted  to  solve  the  diffi- 
culty by  observing,  that  "  the  English  brethren,  who  had  joined 
the  Moravian  Church,  were  not,  on  that  account,  Dissenters 
from  the  English  Church."  They  had  taken  such  a  step 
merely  "  to  enjoy  the  blessed  discipline  of  the  Apostolic 
Churches,  which  was  wanting  in  the  English  Church."  This 
was  a  solution  scarcely  sufficient  to  relieve  the  mind  from 
doubt ;  but  an  address  was  written  ;  and,  on  April  27,  Ingham 
Hutton,  and  Bell  went  to  Court,  and,  being  admitted  to  the 
chamber  of  audience,  Ingham  delivered  into  the  hand  of  the 
king  the  document  which  had  been  prepared.  His  Majesty, 
smiling  graciously,  accepted  the  same,  and  Ingham  kissed 
his  hand.    The  following  is  an  extract : — 

To  the  King's  Most  Excellent  Majesty. — The  humble  Address 
of  his  Majesty's  Protestant  subjects,  the  United  Brethren  in  England,  in 
union  with  the  ancient  Protestant  Episcopal  Bohemian  and  Moravian 
Church  : — 

k<  Presented  to  his  Majesty  by  the  Rev.  Mr.  Ingham,  Mr.  Hutton,  Mr. 
Bell,  Registrar  of  the  said  Congregation  in  London. 

"  Most  Gracious  Sovereign, — May  it  please  your  sacred  Majesty 
graciously  to  accept  this  Address,  which,  with  all  humility,  is  presented 
by  your  Majesty's  most  dutiful  and  loyal  subjects,  the  United  Brethren  in 
England,  in  union  with  the  Bohemian  and  Moravian  Church. 

"  We  are,  though  despised  and  hated,  and  few  in  number,  a  happy 
people,  consisting  of  persons  out  of  several  sects  and  parties  of  Protest- 
ants, who,  from  an  earnest  concern  for  our  own  salvation,  and  a  zeal  for 
the  good  of  others,  are  united  together  ;  and,  for  the  sake  of  her  excellent 
discipline,  are  in  union  with  the  ancient  Protestant  Episcopal  Bohemian 
and  Moravian  Church,  one  of  the  earliest  witnesses  against,  and  sufferers 
by,  the  Papists  ;  a  sister  of  the  Church  of  England  ;  their  doctrines  also, 
in  the  fundamental  points,  being  the  same." 

Having  thus  defined  themselves,  they  then  declare  affec- 


The  Yorkshire  Evangelist. 


127 


tionate  loyalty  to  his  "Majesty's  sacred  person,  family,  and  J746 
government ;"  and  their  "  abhorrence  for  Popery  and  Popish  A«-e~3 
pretenders," — and  conclude  thus  : — 

"  We,  therefore,  shall  stand  by  your  Majesty  to  the  utmost  of  our 
power,  and  especially  by  our  prayers,  which  are  our  only  weapons. 

"  May  the  Lord  of  hosts  direct  all  your  Majesty's  councils  and 
undertakings,  and  turn  the  design  of  all  your  enemies  into  foolishness  ! 
The  Lord  our  God  be  with  you.  Amen. 

"  Presented  in  behalf  of  all  the  United  Brethren  in  England,  in  union 
with  the  Bohemian  and  Moravian  Church.    April  27,  1744."1 

This  Address  will  help  to  define  the  position  in  which 
Ingham  stood,  with  reference  to  the  Moravian  Church  and  the 
Church  of  England. 

There  is  another  important  fact  belonging  to  the  year  1744. 
For  some  reason, — probably  the  disturbed  state  of  the 
country, — the  Brethren  were  prohibited  preaching  in  the  open 
air ;  and,  from  this  period,  Ingham  relinquished  all  out-door 
services.  In  this,  also,  he  differed  from  his  quondam  friend 
Wesley,  who,  for  forty-seven  years  afterwards,  persisted  in 
"  field-preaching." 

It  has  been  already  stated  that  Smith  House,  near  Halifax, 
had  been  made  the  head-quarters  of  the  Moravian  community 
in  Yorkshire.  This  took  place  about  the  year  174 1.  In  1743, 
Mr.  Holmes,  the  proprietor  of  the  place,  died  ;  and,  on  account 
of  his  widow  not  being  well-disposed  towards  her  peculiar  ten- 
ants, the  Brethren  found  it  necessary  to  look  out  for  another 
and  more  permanent  establishment.  Just  at  this  juncture, 
Zinzendorf  visited  Yorkshire  ;  and,  one  day,  when  climbing 
a  mountain  on  which  Bank  House,  near  Pudsey,  stood,  he 
had  such  a  sweet  feeling  and  deep  impression  of  the  place, 
that  he  called  it  Lamb's  Hill"  fully  believing,  that,  it  would 
become  the  site  of  a  Moravian  settlement.  Strangely  enough, 
the  Hill  soon  afterwards  was  advertised  for  sale  ;  in  1744, 
Ingham,  at  the  request  of  a  Moravian  synod,  bought  it ;  and, 
on  the  10th  of  May,  1746,  the  foundation  stone  of  "Grace 
Hall,  at  Lamb's  Hill,"  was  laid  amid  great  rejoicing.  At  six 
in  the  afternoon,  the  whole  congregation  came  together,  and 
sang  a  hymn,  after  which,  Toltschig  delivered  an  address. 


1  Hutton's  Memoirs,  p.  152. 


128 


Rev.  Benjamin  Ingham, 


1746  A  letter  was  read  from  Lady  Ingham,  expressing  her  great 
Age~34  satisfaction  in  regard  to  the  building  of  the  Hall  ;  the  stone 
was  to  have  been  laid  by  Ingham,  but,  being  unexpectedly 
detained  in  Lancashire,  the  office  was  performed  by  Toltschig, 
and  the  ceremonial  was  concluded  with  singing  songs  of  praise. 
The  building  was  completed  in  1748 ;  choir  houses  and 
schools  were  added  ;  private  dwellings  were  erected ;  and  a 
Moravian  settlement  was  established,  which,  in  1763,  was 
called  Fulneck,  Ingham  all  the  while  being  the  proprietor  of 
the  soil.1    Wesley  visited  the  place  in  1747,  and  wrote : — 

"We  walked  to  the  new  house  of  the  Germans.  It  stands  on  the  side  of 
a  hill,  commanding  all  the  vale  beneath,  and  the  opposite  hill.  The  front 
is  exceeding  grand,  though  plain,  being  faced  with  fine,  smooth,  white 
stone.  The  Germans  suppose  it  will  cost,  by  the  time  it  is  finished,  about 
three  thousand  pounds  :  it  is  well  if  it  be  not  nearer  ten.  But  that  is  no 
concern  to  the  English  Brethren;  for  they  are  told  (and  potently  believe), 
that  '  all  the  money  will  come  from  beyond  the  sea.' " 

Thirty-three  years  after  this,  Wesley  paid  another  visit. 
The  following  extract,  from  his  Journal,  will  show  how  Ful- 
neck had  increased  : — 

"178c*  April  17. — I  walked  to  Fulneck,  the  German  settlement.  Mr. 
Moore  showed  us  the  house,  chapel,  hall,  lodging-rooms,  the  apart- 
ments of  the  widows,  the  single  men,  and  single  women.  He  showed  us 
likewise  the  workshops  of  various  kinds,  with  the  shops  for  grocery, 
drapery,  mercery,  hardware,  etc.,  with  which,  as  well  as  with  bread  from 
their  bakehouse,  they  furnish  the  adjacent  country.  I  see  not  what  but 
the  mighty  power  of  God  can  hinder  them  from  acquiring  millions  ;  as 
they,  1.  Buy  all  materials  with  ready  money  at  the  best  hand  ;  2.  Have 
above  a  hundred  young  men,  above  fifty  young  women,  many  widows, 
and  above  a  hundred  married  persons  ;  all  of  whom  are  employed  from 
morning  to  night,  without  any  intermission,  in  various  kinds  of  manu- 
factures, not  for  journeymen's  wages,  but  for  no  wages  at  all,  save  a 
little  very  plain  food  and  raiment  ;  as  they  have,  3.  A  quick  sale  for  all 
their  goods,  and  sell  them  all  for  ready  money.  But  can  they  lay  up 
treasure  on  earth,  and,  at  the  same  time,  lay  up  treasure  in  heaven  ?  " 

This  is  not  the  place  to  write  a  history  of  Fulneck ;  but 
merely  to  show  Ingham's  connection  with  it. 

It  was  about  this  period  (1746),  that  Ingham  and  Grim- 


1  The  property  is  now  held  of  Ingham's  descendants,  on  a  lease  for  five 
hundred  years.    {Methodist  Magazine ;  1848,  p.  1,099.) 


The  Yorkshire  Evangelist. 


shaw,  of  Haworth,  became  acquainted  ;  and  once,  and  some-  1746 
times  twice,  a  year,  Grimshaw  preached  throughout  Ingham's  Age~3 
circuit.  The  Societies  increased  rapidly,  and  spread,  not  only 
in  Yorkshire,  but  also  in  Westmoreland,  Cumberland,  Lanca- 
shire, Lincolnshire,  Derbyshire,  and  Cheshire.  General  meet- 
ings of  the  preachers  and  exhorters  were  held  with  frequency, 
several  of  which  were  attended  by  the  Countess  of  Hunt- 
ingdon and  Lady  Margaret  Ingham.  Grimshaw  invariably 
attended  these  meetings,  and  always  preached,  never  troubling 
himself  to  ask  the  consent  of  the  minister,  or  caring  whether 
he  liked  it  or  not.  Sometimes  the  two  itinerant  clergymen 
met  with  treatment  far  from  pleasant. 

As  a  specimen,  the  following  may  be  given.  Ingham,  and 
Mr.  Batty,  one  of  his  preachers,  had  been  several  times  to 
Colne,  and  had  succeeded  in  establishing  a  small  society. 
Occasionally  they  were  accompanied  by  Grimshaw ;  and,  in 
this  instance,  the  three  commenced  a  meeting  by  the  singing 
of  a  hymn.  As  soon  as  they  begun,  the  Rev.  George  White, 
the  notorious  vicar  of  Colne  and  Marsden,  rushed  into  the 
house,  staff  in  hand,  attended  by  the  constable  and  a  mob 
collected  from  the  lowest  and  most  depraved  people  of  the 
town.  White  sprang  towards  Batty  with  intent  to  strike 
him.  Ingham,  perceiving  the  danger  of  his  friend,  instantly 
pulled  him  out  of  the  reach  of  his  clerical  assailant,  and 
retired  into  an  adjoining  room.  The  vicar  and  the  constable 
threatened  to  put  the  master  of  the  house  into  the  parochial 
stocks,  and  attempted  to  take  him  away  by  force.  The  man 
demanded  the  constable's  authority ;  and  the  official,  finding 
that  he  had  none,  was  obliged  to  release  his  prisoner.  White 
and  his  officer  of  the  peace  then  insisted,  that,  Ingham  and 
Grimshaw  should  sign  a  paper,  promising  not  to  preach  in 
the  parish  of  Colne  during  the  next  twelve  months,  under  a 
penalty  of  fifty  pounds.  The  demand  was  met  by  a  firm 
refusal ;  and  now  the  "  Captain-General,"  as  White  was  desig- 
nated, ordered  the  mob  to  lead  away  their  captives.  This 
was  done,  and,  on  the  way,  every  friend  who  attempted  to 
speak  to  them  was  abused  and  beaten.  New  proposals  were 
made,  that,  Grimshaw  and  Ingham  should  give  a  written  pro- 
mise not  to  preach  at  Colne  for  six  months,  and  then  two ; 
but  without  success.    Magnanimously  giving  up  the  written 

K 


130 


Rev  Benjamin  Ingham, 


1748  document,  the  mob  asked  a  promise  upon  their  word  and 
A"e~~ 36  h°nouri  but  this  proposal  also  was  rejected.  Finding  it  im- 
possible to  coerce  the  three  evangelists,  the  rioters  let  loose 
their  vengeance.  Ingham,  Grimshaw,  and  Batty  were  violently 
dragged  along  the  road,  with  clubs  brandished  about  their 
heads.  They  were  pelted  with  mud  and  dirt ;  and,  with  Ing- 
ham's coat  torn  and  hanging  on  the  ground,  were  conducted 
to  the  Swan  Inn,  there  to  receive  magisterial  justice  at  the 
hands  of  the  Rev.  Mr.  White.1 

In  1747,  the  chief  labourers,  Ingham,  Gambold,  Hutton, 
and  Okeley,  attended  a  Synod  at  Herrnhaag,  in  Germany. 
Many  English  affairs  were  carefully  considered,  especially  the 
history  of  the  English  congregations  since  1737,  and  the 
gradual  separation  of  the  Brethren's  labours  from  those  of 
the  Methodists.  The  peculiar  choir  regulations  were  gradu- 
ally introduced  into  England.  The  Discourses  of  Zinzendorf, 
the  Church  Litany,  the  Liturgies,  the  Common  Prayers  of  the 
Brethren,  and  the  Hymns  of  the  Day,  were  translated  into 
English ;  and  the  more  intimate  the  acquaintance  of  the 
English  Brethren  became  with  German  formularies,  the  more 
the  Methodistic  element  was  banished  from  among  them. 
The  Brethren  and  Methodists  moved  alongside  of  each  other ; 
and,  not  unfrequently,  there  was  considerable  flank-firing. 

In  July,  1748,  Whitefield  arrived  in  England,  after  an  ab- 
sence of  nearly  four  years.  Ingham  wrote  to  his  old  friend, 
who  sent  the  following  affectionate  reply  : — 

"London,  August  11,  1748. 
"My  very  dear  Mr.  Ingham, — Your  kind  letter,  which  I  received 
but  yesterday,  having  been  taken  a  little  tour  in  the  country,  both  grieved 
and  pleased  me.  Glad  was  I  to  find,  that,  my  dear  old  friend  had  not 
forgotten  me  ;  and  yet  sorry,  at  it  were,  that,  I  had  not  written  to  him 
first.  I  was  just  going  to  put  pen  to  paper,  when  yours  was  brought  to 
my  hands.  I  read  it  with  joy;  and  now  embrace  the  first  opportunity  of 
answering  it  with  the  greatest  pleasure.  These  words  concerning  our 
Lord  have  always  been  weighty  on  my  heart :  'Having  loved  His  own, 
He  loved  them  unto  the  end.'  They,  therefore,  that  are  most  like  Him, 
will  be  most  steady  in  their  friendship,  and  not  very  readily  given  to 
change.  O  my  dear  sir,  what  has  the  Redeemer  done  for  us  since  we 
used  to  take  such  sweet  counsel  together  at  Oxford  !  Blessed  be  His  name 


1  Life  and  Times  of  Lady  Huntingdon,  vol.  i.,  p.  260. 


The  Yorkshire  Evangelist. 


I  9 
1  0 


for  giving  you  a  heart  still  to  preach  among  poor  sinners  the  unsearchable  174^ 
riches  of  Christ !  May  you  go  on  and  prosper,  and,  maugre  all  opposi-  fa^T^ 
tion,  see  Uagon  fall  everywhere  before  the  ark  !  As  for  me,  I  am  a  poor 
worthless  pilgrim,  and  thought  long  ere  now  to  be  with  Him,  who  has 
loved  and  given  Himself  for  me.  But  it  seems,  I  am  not  yet  to  die,  but 
live.  Oh  that  it  may  be  to  declare  the  work  of  the  Lord  !  I  think,  this 
is  the  thirteenth  province  I  have  been  in  within  this  twelve-month,  in 
each  of  which  our  Lord  has  been  pleased  to  set  His  seal  to  my  unworthy- 
ministry.  I  came  from  Bermudas  last,  where  I  left  many  souls  seeking 
after  Jesus  of  Nazareth.  In  London,  Bristol,  Gloucester,  and  Wales,  the 
glorious  Emmanuel,  since  my  arrival,  has  appeared  to  His  people.  In 
about  a  fortnight,  I  purpose  leaving  town  again,  in  order  to  go  a  circuit  of 
about  five  hundred  miles.  I  need  not  desire  you  to  pray  for  me :  I  need 
not  tell  you  how  glad  I  shall  be,  whenever  opportunity  offers,  to  see  you 
face  to  face.  In  the  meantime,  let  us  correspond  by  letter.  May  Jesus 
bless  it  to  us  both  !  I  return  cordial  respects  to  Lady  Margaret.  I  pray 
the  Lord  to  bless  her  and  her  little  nursery.    For  the  present,  Adieu  ! 

"  I  am,  my  dear  Mr.  Ingham,  ever  yours, 

"  George  Whitefield." 


In  course  of  time,  Whitefield  came  to  Yorkshire ;  and 
Ingham  and  Batty  accompanied  him  throughout  the  county, 
and  occasionally  preached  with  him.  They  were  also  his 
companions  into  Lancashire  and  Cheshire.  He  preached 
four  times  at  Aberford,  the  place  of  Ingham's  residence ; 
and  everywhere  immense  crowds  attended  him.  The  tour 
was  a  triumphal  one ;  and,  moreover,  the  two  old  Oxford 
friends  were  reunited.  In  one  place,  Whitefield  mounted  a 
temporary  scaffold  to  address  the  thousands  who  stood  before 
him  ;  and,  with  a  solemnity  peculiarly  his  own,  announced  his 
text, — "  It  is  appointed  unto  men  once  to  die ;  but  after  this 
the  judgment."  No  sooner  had  the  words  escaped  his  lips, 
than  a  terrifying  shriek  issued  from  the  centre  of  the  con- 
gregation. Grimshaw  hurried  to  the  place  where  Whitefield 
stood,  and  shouted, — "  Brother  Whitefield,  you  stand  among 
the  dead  and  dying, — an  immortal  soul  has  been  called  into 
eternity, — the  destroying  angel  is  passing  over  the  congrega- 
tion,— cry  aloud  and  spare  not."  A  few  moments  elapsed, 
and  Whitefield  re-announced  his  text ;  when  another  loud 
shriek  was  heard ;  a  shriek  which,  in  this  instance,  came 
from  the  spot  where  the  Countess  of  Huntingdon  and  Lady 
Margaret  Ingham  were  standing.  A  second  person  had  drop- 
ped down  dead.    Consternation  was  general ;  but  Whitefield 


132 


Rev.  Benjamin  Ingham, 


i_75_°  proceeded  with  the  service,  and,  in  a  strain  of  tremendous 
Age  38  eloquence,  warned  the  wicked  to  flee  from  the  wrath  to 
come.1  Who  can  adequately  conceive,  and  paint  the  scene 
just  mentioned  ?  Whitefield  on  a  platform, — thousands 
assembled  before  him, — two  in  the  midst  of  them,  in  an 
instant,  struck  with  death, — the  Incumbent  of  Haworth  rush- 
ing to  the  preacher  with  his  irrepressible  exclamation, — and 
two  noble  ladies,  with  Ingham  at  their  side,  gazing  at  the 
awful  spectacle,  their  souls  thrilled  with  feelings  which  no 
language  can  describe.  And  yet,  if  not  in  regard  to  the 
death  occurrences,  in  point  of  solemn  sublimity  and  religious 
grandeur,  Whitefield's  life  was  full  of  such  scenic  facts. 

Mention  has  been  made  of  Ingham  and  Whitefield  becom- 
ing reunited.  During  this  same  evangelistic  tour,  efforts  were 
used  to  reunite  Ingham  and  his  old  friend  Wesley.  Seven 
years  before,  they  had  separated.  Both  were  intensely  con- 
scientious, and  were  actuated  by  the  purest  religious  motives ; 
but  their  course  of  action  was  different.  Ingham  was  a  Mo- 
ravian :  Wesley  was  a  Methodist.  The  two  designations 
were  often  used  synonymously ;  and  yet  their  meanings  were 
widely  different.  By  order  of  Zinzendorf,  an  advertisement 
had  been  published,  in  the  Daily  Advertiser,  declaring,  that, 
the  Moravians  had  no  connection  with  the  Wesleys.  Angry 
pamphlets,  on  both  sides,  had  been  issued  ;  and  angry  feelings, 
both  among  Moravians  and  Methodists,  had  been  kindled.  It 
was  hardly  possible  for  Ingham  and  Wesley  to  live  on  the 
same  terms  of  intimate  friendship  as  they  had  done  at  Oxford 
and  in  Georgia.  There  is  no  evidence,  that,  they  ever  quar- 
relled;  but  they  were  undoubtedly  estranged.  This  was  pain- 
ful both  to  themselves  and  to  a  certain  circle  of  their  friends ; 
and,  as  above  stated,  means  were  used  to  reunite  them.  Hence 
the  following,  extracted  from  a  letter,  addressed  to  Wesley,  by 
the  Rev.  Mr.  Milner,  Incumbent  of  Chipping,  in  Lancashire, 
who  accompanied  Whitefield,  Ingham,  and  Grimshaw  in  their 
glorious  visits  to  Manchester,  Stockport,  and  other  places  : — 

"  Chipping,  Jiviuary  11,  1750. 
"My  most  dear  and  Rev.  Brother,  whom  I  love  in  the 


1  Life  and  Times  of  Lady  Huntingdon,  vol.  i.,  p.  266. 


The  Yorkshire  Evangelist. 


133 


truth, — I  have  had  twice  the  pleasure  of  seeing  Mr.  Ingham;  and  1750 
must  say,  there  is  a  great  deal  of  amiable  sweetness  in  his  whole  be-  . 
haviour.    I  have  often  and  earnestly  wished  that  he  was  disentangled     s  3 
from  the  Moravians,  and  cordially  one  with  you  in  promoting  the  interests 
of  the  gospel.    The  last  time  I  saw  him,  he  was  employed  in  reconciling 
two  of  the  Brethren,  who  had  run  great  hazards  and  suffered  much  hard- 
ship in  the  service  of  the  gospel.    He  allows  you  incomparably  the  pre- 
ference for  prudence ;  but  says,  you  have  not  done  the  count"  (Zinzen- 
dorf)  "justice.    He  adds,  that,  he  endeavoured  to  prevail  with  you  not  to 
publish  the  Difference  j1  and  thought  he  had  prevailed,  till  he  heard  that 
it  was  published ; — and  that  he  would  gladly  have  been  reconciled,  and  got 

Mr.  W  d"  (Whitefield)  "to  go  from  his  house  to  N  e"  (Newcastle), 

to  bring  about  a  reconciliation ;  but  you  were  not  inclined  to  it, — '  the 
time  being  not  yet  come.'  At  first,  I  looked  upon  the  difference,  as  that 
betwixt  Paul  and  Barnabas,  which  was  a  furtherance  of  the  gospel  of 
Christ ;  but  since  I  knew  more  of  the  doctrine  of  the  still  Brethren, 
I  have  not  had  the  same  favourable  opinion  of  them.  Yet,  I  cannot  help 
thinking,  Mr.  Ingham  is  happy.  May  some  good  Providence  bring  you 
speedily  together  !  For,  surely,  such  souls  must  glow  with  love  at  meeting, 
and  all  unkindness  fly  at  first  sight I"  2 

So  far  as  it  concerned  Ingham,  things  were  now  coming  to 
a  crisis.  For  about  a  dozen  years,  he  had  been  a  Moravian ; 
but  Moravianism,  always  eccentric,  was  now  becoming  arro- 
gant. Everything  was  carried  on  upon  a  higher  scale,  both 
in  diet  and  clothing,  with  a  view  to  the  benevolent  but  im- 
practicable design  of  abolishing  the  distinction  between  the 
different  stations  in  life.  This,  however,  only  tended  to  make 
persons  of  low  degree  exalt  themselves  above  their  station  in 
society,  which,  in  more  respects  than  one,  was  really  injurious. 
Then  there  was  also  a  season  of  trial,  which  is  known  in  the 
Brethren's  Church,  under  the  name  of  '  the  great  sifting! — 
especially  from  1745  to  1749.  The  Yorkshire  Diary  of  the 
Brethren,  1747 — 1749,  speaks  of  "the  light  and  trifling  spirit, 
which  had  crept  into  almost  all  the  congregations,  both  in 
doctrine  and  practice;"  and  joins  "in  thanksgiving  to  the 
Head  of  the  Church,  who  had  caused  a  deep  shame  and  con- 
trition to  take  place  in  the  hearts  of  the  true  Brethren  and 
Sisters."     In  June,  1749,  Zinzendorf  addressed  a  pompous 


1  Doubtless,  a  Tract,  of  twenty-four  pages,  published  by  Wesley,  in  1745, 
and  entitled  "  A  Short  View  of  the  Difference  between  the  Moravian 
Brethren,  lately  in  England,  and  the  Rev.  Mr.  John  and  Charles  Wesley. " 
2  Methodist  Magazine,  1797,  p.  512. 


134 


Rev.  Benjamin  Ingham, 


!Z1°  letter  to  the  Archbishop  of  Canterbury,  giving  him  a  cata- 
Age  38  logue  of  the  Moravian  Bishops,  Administrators  of  Tropuses, 
and  Evangelics.  He  spoke  of  himself  as,  "  Lewis,  by  Divine 
Providence,  Bishop,  Liturgus,  and  Ordinary  of  the  Churches 
known  by  the  name  of  the  Brethren  ;  and,  under  the  auspices 
of  the  same,  Advocate  during  life,  with  full  power  over  the 
hierarchy  of  the  Slavonic  Unity,  Custos  rotulorum,  and  Pro- 
locutor both  of  the  general  Synod,  and  of  the  Tropus  of  In- 
struction." In  a  postscript,  he  made  a  characteristic  attack 
on  Sherlock,  Bishop  of  London,  as  follows  : — 

"P.S.  The  Bishop  of  London  has  acted  wrongfully  and  most  injudi- 
ciously for  the  interest  of  his  own  Church ;  inasmuch,  as  he  has  not  only 
declined  intercourse  with  the  Brethren,  but  likewise  communicated  a 
private  decision  to  a  certain  Deacon  of  our  Church.  He  has  sinned 
against  the  first  principles  of  uprightness,  equity,  and  prudence ;  and,  by 
doing  so,  has  done  dishonour  to  the  ecclesiastical  order.  It  is  not  your 
part  to  threaten  and  to  act  insolently,  but  cautiously ;  for  your  interest, 
and  not  ours,  is  concerned. 

"  Lewis,  Bishop,  with  his  own  hand." 

To  say  the  least,  this  was  hardly  modest,  on  the  part  of  a 
foreigner,-  when  addressed  to  the  highest  dignitary  of  the 
English  Church.  It  is  also  noticeable,  that,  in  the  list  of 
Bishops,  Administrators  of  Tropuses,  Evangelics,  and  Pri- 
mary Ministers,  sent  to  his  Grace  of  Canterbury,  the  name 
of  Ingham  is  not  included.    Why  was  this  ? 

Further, — a  new  "  Church  Litany,"  of  great  length,  and 
curious  construction,  had  been  published,  and  was  now  in 
use  in  the  Congregations  of  the  Brethren.  Lindsey  House, 
in  Chelsea,  was  bought  of  Sir  Hans  Sloane ;  and,  at  a  great 
expense,  was  converted  into  the  head-quarters  of  English 
Moravianism.  Zinzendorf  was  the  pope  of  the  English 
Brotherhood.  All  bishops  and  elders  were  subordinate  to 
him  ;  and,  under  the  name  "  Papa,"  he  was  exclusively  the 
ruler  of  their  Church.  He  caused  to  be  published  a  Hymn- 
book,  in  two  volumes ;  the  second  of  wjiich  was  filled  with 
doggerel  of  the  worst  description.  He  had  had  the  effrontery 
to  ask  the  English  Parliament  to  pass  an  Act,  not  only  recog- 
nising the  Unitas  Fratrum  as  an  ancient  Protestant  Episcopal 
Church ;  but  also  exempting  them  from  taking  oaths ;  from 
being  summoned  as  jurymen  ;  and,  in  the  American  colonies, 
from  being  called  upon  to  engage  in  military  service.  Mar- 


The  Yorkshire  Evangelist. 


135 


vellous  to  relate,  all  this  was  granted  ;  but  one  demand  of  the  1753 
Moravian  "Papa"  was  rejected.  He  asked  for  power  to  be  a<tc~4 
vested  in  himself,  to  enjoin  upon  the  bishops  and  ministers  of 
the  Church  of  England  to  give  certificates,  that,  the  parties 
holding  them,  were  members  of  the  Unitas  Fratrinn ;  and, 
therefore,  entitled  to  the  exemptions  specified.  The  Lord 
Chancellor  objected  to  this  putting  of  the  prelates  and  clergy 
of  the  Established  Church  beneath  the  power  of  a  foreign 
count.  "Against  the  will  of  the  king,"  exclaimed  this 
modest  man  ;  "  I  would  not  like  to  press  the  matter ;  but  a 
limitation  of  the  Act  I  will  not  accept.  Everything  or  no- 
thing. No  modifications."  This  was  German  rodomontade  ; 
for,  rather  than  lose  his  Bill,  he  relinquished  his  claim  to  be 
empowered  to  coerce  the  bishops  and  clergy  of  the  English 
Church  to  grant  the  certificates.  The  Act  of  Parliament 
was  passed  on  the  12th  of  May,  1749.  A  few  months  after- 
wards, Zinzendorf  published  a  folio  volume,  entitled  "Acta 
Fratrum  in  Anglia,"  and  containing,  besides  the  Moravian 
public  negotiations  in  England,  an  exposition  of  the  Mo- 
ravian doctrine,  liturgy,  etc.  The  book  was  full  of  repulsive 
jargon  ;  and  the  less  that  is  said  respecting  it  the  better. 

Besides  all  this,  an  enormous  debt  had  been  contracted. 
A  crop  of  lawsuits  sprung  up.  Zinzendorf  and  others  were  in 
danger  of  arrest.  Bankruptcy  was  imminent ;  disgrace  was 
great ;  and  scandals  of  all  kinds  were  rife.  Henry  Rimius, 
"  Aulic  Counsellor  to  his  late  Majesty  the  King  of  Prussia," 
published  an  octavo  pamphlet  of  177  pages,  in  which  Zinzen- 
dorf was  accused  of  flagrant  falsehood.  Wesley  read  the 
pamphlet  as  soon  as  it  was  printed ;  and  wrote,  "  I  still  think 
several  of  the  inconsiderable  members  of  that"  (Moravian) 
"community,  are  upright;  but  I  fear  their  governors  wax 
worse  and  worse, — having  their  conscience  seared  as  with  a 
hot  iron." 

Whitefield,  in  1753,  published  "An  Expostulatory  Letter, 
addressed  to  Nicholas  Lewis,  Count  Zinzendorf,  and  Lord 
Advocate  of  the  Unitas  Fratrum,"  in  which  he  charges  Zin- 
zendorf and  his  friends  with  "  Misguiding  many  honest-hearted 
Christians  ;  with  distressing,  if  not  ruining,  numerous  families  ; 
and  with  introducing  a  whole  farrago  of  superstitious,  not  to 
say  idolatrous,  fopperies  into  the  English  nation." 


Rev.  Benjamin  Ingham, 


1753  Another  pamphlet  was  published,  at  the  same  time,  and 
Age~4i  cheated  considerable  excitement.  Its  long  title  will  suggest 
an  idea  of  its  contents.  "A  true  and  authentic  Account  of 
Andrew  Frey :  containing  the  occasion  of  his  coming  among 
the  Hernhutters,  or  Moravians ;  his  Observations  on  their 
Conferences,  Casting  Lots,  Marriages,  Festivals,  Merriments, 
Celebrations  of  Birth-Days,  impious  Doctrines,  and  fantastical 
Practices,  Abuse  of  charitable  Contributions,  linen  Images, 
ostentatious  Profuseness,  and  Rancour  against  any  who  in 
the  least  differ  from  them ;  and  the  Reasons  for  which  he 
left  them ;  together  with  the  Motives  for  publishing  this 
Account.  Faithfully  transcribed  from  the  German." 
Wesley  writes, — 

"  1753,  November  yd.  I  read  over  Andrew  Frey's  reasons  for  leaving 
the  Brethren.  Most  of  what  he  says,  I  knew  before ;  yet,  I  cannot  speak 
of  them  in  the  manner  in  which  he  does ;  I  pity  them  too  much  to  be  bitter 
against  them. 

It  would  not  be  pleasant  to  enter  into  further  details. 
Enough  has  been  said  to  show  that,  Ingham  had  sufficient 
reasons  to  sever  his  connections  with  the  Moravians.  He  had 
found  the  money  for  the  purchase  of  the  land  about  Grace 
Hall  (Fulneck);  and,  in  1753,  asked  for  the  repayment;  but 
money  was  not  forthcoming,  and  he  agreed  to  receive  a  yearly 
rental  of  £$0  instead  of  it.1 

The  particulars  of  Ingham's  separation  from  the  Mora- 
vian community  have  not  been  published  ;  but  he  now  formed 
a  circuit  of  his  own  of  about  five  hundred  miles,  and  had 
several  thousand  followers.  Members  were  received  by  laying 
on  of  hands  ;  they  had  elders  ;  and  the  feast  of  charity ;  and 
the  Lord's  Supper  once  a  month. 

Ingham  was  the  chief  of  the  new  sect  in  Yorkshire  and  the 
neighbouring  counties.  One  of  his  principal  co-workers  was 
Mr.  J.  Allen  ;  who,  in  1752,  and  when  only  eighteen  years  of 
age,  became  a  preacher  in  the  Inghamite  connexion.  Allen 
was  the  eldest  son  of  Oswald  Allen,  Esq.,  of  Gayle,  in  the 
county  of  York.  His  father  intended  him  for  the  ministry  in 
the  Established  Church,  and  placed  him  under  the  care  of  a 
clergyman,  whose  inconsistency  of  conduct  seems  to  have 


Hutton's  Memoirs,  pp.  221  to  280. 


The  Yorkshire  Evangelist. 


137 


shocked  his  pupil,  and  to  have  made  him  doubt  the  propriety  1755 
of  entering  into  holy  orders.  In  1748,  he  was  sent  to  Scorton  Age" 4 
School,  near  Richmond,  in  Yorkshire,  conducted  by  the  Rev. 
Mr.  Noble.  In  the  year  following,  he  had  the  opportunity  of 
hearing  Ingham  preach,  and  was  converted.  In  175 1,  he  was 
admitted  into  St.  John's  College,  Cambridge ;  and,  a  year 
afterwards,  as  already  stated,  began  himself  to  preach.  For 
many  years,  he  was  one  of  the  most  useful  and  popular 
preachers  in  Ingham's  connexion  ;  and  his  conduct  through- 
out life  was  becoming  a  minister  of  Christ.1 

Besides  Allen,  the  three  Battys,  already  mentioned,  Law- 
rence, William,  and  Christopher, — Ingham's  other  coadjutors 
were  Hunter  and  Brogden,  both  of  whom  had  been  in 
the  British  army ;  also  James  Hartley,  Richard  Smith,  and 
James  Crossley,  all  of  whom  had  been  awakened  under 
the  thundering  preaching  of  Grimshaw,  the  Incumbent  of 
Haworth ;  and  the  first  and  second  of  whom  ultimately  be- 
came pastors  of  Baptist  congregations ;  and  the  third,  a 
minister  of  an  Independent  Church  at  Bradford.  Mr.  Moles- 
worth,  likewise,  of  Thornhill,  and  Mr.  Fleetwood  Churchill, 
gentlemen  descended  from  families  of  rank,  and  moving  in  the 
upper  ranks  of  life,  were  faithful  fellow-labourers.  All  these 
were  earnest  evangelists,  and  most  of  them  suffered  serious 
persecution  for  the  Word  of  God,  and  the  testimony  which 
they  held.2 

Ingham's  separation  from  the  Moravians  altered  his  rela- 
tionship to  the  Methodists ;  and,  at  Wesley's  Conference, 
held  in  1753,  it  was  asked,  "Can  we  unite,  if  it  be  desired, 
with  Mr.  Ingham? — Answer:  We  may  now  behave  to  him 
with  all  tenderness  and  love,  and  unite  with  him  when  he 
returns  to  the  Old  Methodist  doctrine."3  Two  years  after 
this,  Wesley  held  his  yearly  Conference  at  Leeds ;  and 
Ingham  summoned  several  of  his  preachers  to  meet  him 
there  for  the  purpose  of  attending  the  Conferential  sittings. 
Wesley  admitted  Ingham  ;  but  his  coadjutors  were  excluded. 
Was  it  Ingham's  wish  to  amalgamate  his  Societies  and 
preachers  with  the  Methodists  ?    This   is   a  question,  we 


1  Evangelical  Magazine.  18 14,  p.  306. 
2  Life  and  Times  of  Countess  of  Huntingdon,  vol.  i.,  p.  270. 
Minutes  of  Methodist  Conferences,  vol.  i.,  p.  717.    The  1862  edition. 


133 


Rev.  Benjamin  Ingham, 


1755     cannot  answer.    One  matter,  however,  was  discussed  in  which 
."43  Ingham,  as  an  ordained  Clergyman  of  the  Church  of  England, 
must  have  felt  interest.    Wesley  writes  : — 

"  The  point  on  which  we  desired  all  the  preachers  to  speak  their  minds 
at  large  was, '  Whether  we  ought  to  separate  from  the  Church  ? '  Whatever 
was  advanced,  on  one  side  or  the  other,  was  seriously  and  calmly  con- 
sidered ;  and,  on  the  third  day,  we  were  all  fully  agreed  in  that  general 
conclusion, — that,  whether  it  was  lawful  or  not,  it  was  not  expedient." 1 

Supposing  that  Ingham  wished  for  an  amalgamation,  this 
was  a  decisive  answer  to  his  proposal,  for  already  Ingham 
had  separated  from  the  Church,  not  only  by  the  formation 
of  societies  and  the  employment  of  lay  preachers,  but  also, 
and  especially,  by  the  institution  of  separate  sacramental 
services. 

Some  time  after  the  Conference  at  Leeds,  Ingham  went  to 
Derbyshire  and  Lincolnshire,  and  thence  to  Ashby,  on  a  visit 
to  Lady  Huntingdon.  During  his  stay,  he  preached  fre- 
quently, at  her  ladyship's  and  in  the  neighbourhood,  to  large 
congregations.  On  his  return  to  Yorkshire,  the  Countess 
accompanied  him,  and  visited  most  of  his  northern  societies. 

Whilst  she  was  in  Yorkshire,  a  conference  of  his  preachers 
was  held  at  Winewall,  when,  as  at  Wesley's  first  Conference, 
in  1744,  doctrine  and  discipline  were  discussed. 

In  reference  to  Doctrine,  it  was  agreed  : — I.  That  Justifi- 
cation consists  in  the  forgiveness  of  sins,  and  an  imputation  of 
Christ's  righteousness  ;  and,  that,  the  instrumental  cause  of 
this  is  faith  in  Christ.  2.  That,  sanctification  consists,  not  in 
holy  actions,  but,  in  the  divine  life,  new  heart  and  spirit, 
which  are  given  by  Jesus  Christ  at  our  justification  ;  and  love, 
joy,  and  peace,  and  all  the  graces  or  fruits  of  the  Spirit. 
3.  That,  all  good  works  spring  from  this,  as  fruit  from  a  tree. 

With  regard  to  Church  Government,  it  was  resolved,  That, 
there  should  be  a  general  overseer,  chosen  and  appointed  by 
the  Trustees  and  by  the  consent  of  the  Societies. 

As  was  natural,  Ingham  was  set  apart  to  this  office  ;  and  he 
proceeded  to  elect  one  of  the  Batty  brothers  and  Mr.  Allen, 
as  fellow-helpers ;  who,  after  giving  an  account  of  their  con- 
version and  call  to  the  ministry,  and,  being  examined  respect- 


Wesley's  Works,  vol.  ii.,  p.  113. 


The  Yorkshire  Evangelist. 


139 


ing  the  doctrines  they  had  preached,  and  intended  to  preach  1756 
in  future,  were  then  and  there  solemnly  ordained,  by  the  laying  *4 
on  of  Ingham's  hands,  and  prayer. 

In  this  respect,  Ingham  was  far  ahead  of  his  old  friend 
Wesley ;  for  it  was  not  till  twenty-eight  years  after  this,  that 
Wesley  assumed  epfscopal  functions,  by  ordaining  two  of  his 
preachers  for  America. 

From  this  period,  Lady  Huntingdon  used  to  call  Ingham 
a  Bishop;  and,  in  doing  so,  her  ladyship  was  not  seriously 
wrong.  There  can  be  little  doubt,  that,  Ingham,  like  Wesley, 
held  the  opinion,  that,  "  bishops  and  presbyters  are  the  same 
order,  and  consequently  have  the  same  right  to  ordain  " ;  and, 
assuming  this  to  be  correct,  there  can  be  no  question,  that,  he, 
being  an  acknowledged  Presbyter  of  the  Church  of  England, 
was  also  a  Bishop. 

But  to  let  that  pass.  Lady  Huntingdon,  though  on  the 
most  friendly  terms  with  Ingham,  was  very  far  from  being 
satisfied  with  several  of  the  rules  of  the  Inghamite  Societies ; 
and,  hence,  whilst  a  visitor  at  Ingham's  house  at  Aberford, 
she  conferred  with  him  respecting  an  amalgamation  with  the 
Methodists.  Whitefield  proceeded  to  Newcastle-on-Tyne, 
where,  it  is  said,  he  met  the  two  Wesleys,  and  was  com- 
missioned by  Ingham  to  offer  them  his  house  at  Aberford, 
for  the  purpose  of  discussing  the  subject.  Charles  Wesley 
readily  assented  ;  but  his  brother  as  decidedly  objected  ;  and, 
from  that  time  forth,  no  further  steps  were  taken  to  effect  a 
union  with  the  Methodists. 

Charles  Wesley  became  an  ardent  friend  and  advocate  of 
Ingham.    Hence  the  following  extracts  from  his  journal : — 

"  1756,  October  1st. — I  had  an  opportunity  of  vindicating  my  old  friend, 
Benjamin  Ingham.  It  is  hard  a  man  should  be  hanged  for  his  looks, — 
for  the  appearance  of  Moravianism.  Their  spirit  and  practices  he  has  as 
utterly  renounced  as  we  have  :  their  manner  and  phrase  cannot  as  soon  be 
shaken  off." 

Again : — 

"  1 756,  October  jtk — I  rode  on  to  Aberford.  My  old  friend,  Mr.  Ingham, 
was  labouring  in  the  vineyard;  but  I  had  the  happiness  to  find  Lady 
Margaret  at  home,  and  their  son  Ignatius.  She  informed  me,  that,  his 
round  takes  in  about  four  hundred  miles;  that,  he  has  six  fellow-labourers, 
and  one  thousand  souls  in  his  Societies,  most  of  them  converted.  I 


Rev.  Benjamin  Ingham, 


1759     sincerely  rejoiced  in  his  success.    Ignatius  was  hardly  pacified  at  my  not 
preaching.    We  passed  an  hour  and  a  half  very  profitably,  and  set  out 
0  again." 

The  Rev.  William  Romaine,  also,  became  one  of  Ingham's 
frequent  visitors,  and  was  received  by  him  and  Lady  Margaret 
with  every  mark  of  respect  and  affectionate  attention.  In- 
deed, at  a  period  when  Romaine's  stipend  was  quite  inadequate 
to  provide  sustenance  for  his  family,  his  necessities  were  often 
liberally  met  by  Lady  Ingham's  bounty.  Ingham  sometimes 
accompanied  him  in  his  preaching  excursions  into  several 
parts  of  the  county  of  Durham  ;  Romaine  preaching  wherever 
he  obtained  a  church,  and  Ingham  in  the  Methodist  Chapels 
and  private  houses.  Long  after  this,  Romaine  remarked  in 
reference  to  Ingham's  societies, — 

"  If  ever  there  was  a  Church  of  Christ  upon  earth,  that  was  one.  I  paid 
them  a  visit,  and  had  a  great  mind  to  join  them.  There  was  a  blessed 
work  of  God  among  that  people,  till  that  horrid  blast  from  the  north 
came  upon  them  and  destroyed  all. 

This  horrid  northern  blast  must  be  explained.  In  1755, 
Hervey  published  his  "Theron  and  Aspasio,"  in  three  octavo 
volumes.  In  1757,  Robert  Sandeman  issued  an  elaborate 
reply,  in  two  volumes  octavo,  entitled,  "  Letters  on  Theron 
and  Aspasio,  addressed  to  the  Author  of  that  Work."  Very 
erroneous  were  some  of  the  views  of  Sandeman,  but,  all 
who  have  read  his  publication  must  admit  that  he  was  a 
man  of  considerable  ability.  His  work,  however,  was  blem- 
ished, not  only  by  heterodox  expositions  of  holy  Scripture, 
but  by  severe  attacks  on  the  chief  evangelical  preachers 
and  authors  of  the  day.  A  furious  controversy  succeeded  ; 
and  a  large  number  of  pamphlets  and  tracts  bearing  on  the 
subject  were  printed.  Sandeman's  volumes  themselves  were 
in  great  demand,  and,  in  less  than  five  years,  three  editions 
of  them  were  published.  His  principal  doctrine,  from  which 
all  his  other  erroneous  teachings  sprang,  was  his  doctrine 
of  Christian  faith.  Hervey,  Whitefield,  Erskine,  and  others, 
substantially  acquiesced  in  Wesley's  definition,  namely, 
"  Christian  faith  is  not  only  an  assent  to  the  whole  gospel 
of  Christ,  but  also  a  full  reliance  on  the  blood  of  Christ ; 
a  trust  in  the  merits  of  His  life,  death,  and  resurrection  ; 
a  recumbency  on  Him  as  our  atonement  and  our  life,  as  given 


The  Yorkshire  Evangelist. 


141 


for  us,  and  living  in  11s."  Perhaps  it  would  sound  less  I7$9 
sectarian  to  say,  that  the  whole  of  these  distinguished  men  Age  47 
held  the  doctrine  of  the  Homilies  of  the  Church  of  England  : 
"  The  right  and  true  Christian  faith  is,  not  only  to  believe, 
that  holy  Scripture  and  the  articles  of  our  faith  are  true,  but 
also,  to  have  a  sure  trust  and  confidence,  to  be  saved  from 
everlasting  damnation  by  Christ ;  whereof  doth  follow  a 
loving  heart  to  obey  His  commandments."  Or,  again ;  a 
man's  "sure  trust  and  confidence  in  God,  that,  by  the  merits 
of  Christ,  his  sins  are  forgiven,  and  he  reconciled  to  the  favour 
of  God."  "  Three  things  must  go  together  in  our  justification. 
Upon  God's  part,  His  great  mercy  and  grace  ;  upon  Christ's 
part,  the  satisfaction  of  God's  justice,  by  the  offering  His 
body  and  shedding  His  blood,  with  fulfilling  the  law  perfectly 
and  thoroughly ;  and  upon  our  part,  true  and  lively  faith  in 
the  merits  of  Jesus  Christ.  So  that,  in  our  justification,  there 
is  not  only  God's  mercy  and  grace,  but  His  justice  also.  And 
so  the  grace  of  God  doth  not  shut  out  the  righteousness 
of  God  in  our  justification  ;  but  only  shutteth  out  the  right- 
eousness of  man  ;  that  is  to  say,  the  righteousness  of  our 
works.  And,  therefore,  St.  Paul  declareth  nothing  on  the 
behalf  of  man  concerning  his  justification,  but  only  a  true  and 
living  faith,  which  itself  is  the  gift  of  God.  And  yet  that 
faith  doth  not  shut  out  repentance,  hope,  love,  and  the  fear 
of  God,  to  be  joined  with  faith  in  every  man  that  is  justified. 
But  it  shutteth  them  out  from  the  office  of  justifying.  So 
that  although  they  be  all  present  together  in  him  that  is 
justified  ;  yet  they  justify  not  altogether."  (Homilies  of  the 
Church  of  England) 

Sandeman's  views  were  widely  different,  as  a  few  extracts 
from  his  book  will  show  : — 

"  Every  doctrine  which  teaches  us  to. do,  or  endeavour  any  thing  toward 
our  acceptance  with  God,  stands  opposed  to  the  doctrine  of  the  Apostles ; 
which,  instead  of  directing  us  what  to  do,  sets  before  us  all  that  the  most 
disquieted  conscience  can  require,  in  order  to  acceptance  with  God,  as 
already  done  and  finished  by  Jesus  Christ.  What  Christ  has  done,  is  that 
which  pleases  God ;  what  He  hath  done,  is  that  which  quiets  the  guilty 
conscience  of  man  as  soon  as  he  knows  it ;  so  that,  whenever  he  hears  of 
it,  he  has  no  occasion  for  any  other  question  but  this,  '  Is  it  true  or  not  V 
If  he  finds  it  true,  he  is  happy;  if  not,  he  can  reap  no  comfort  by  it. 
If,  then,  we  slight  the  comfort  arising  from  the  bare  persuasion  of  this,  it 


14-  Rev.  Benjamin  IngJiam, 


1 75 1  must  be  owing,  at  bottom,  to  our  slighting  this  bare  truth,  and  to  our 
slighting  the  bare  work  of  Christ,  and  our  considering  it  as  too  narrow 

&  a  foundation  whereon  to  rest  the  whole  of  our  acceptance  with  God." 
(Vol  i.,  p.  17.) 

"  Whatever  doctrine  teaches  us  to  think,  that  our  acceptance  with  God 
is  begun  by  our  own  good  endeavours,  seconded  by  Divine  aid,  or  even 
first  prompted  by  the  Divine  influence,  leads  us  to  look  for  acceptance 
with  God  by  our  own  righteousness ;  for  whatever  I  do,  however  assisted 
or  prompted,  is  still  my  own  work  Aspasio  tells  us,  '  Faith  is  a  real 
persuasion  that  Christ  died  for  me?  This  account  of  faith  somewhat 
resembles  the  arch  of  a  bridge  thrown  over  a  river,  having  the  one  end 
settled  on  a  rock,  and  the  other  on  sand  or  mud.  That  Christ  died,  is  in- 
deed a  truth  fully  ascertained  in  the  Scriptures ;  that  Christ  died  for  me, 
is  a  point  not  so  easily  settled.  This  is  a  point  which  the  Scripture 
nowhere  ascertains;  so  far  from  it,  that  it  often  affirms  the  final  perdition 
of  many,  not  merely  hearers  of  the  gospel,  but  who  have  heard  and 
received  it  with  joy ;  yea  of  those  who  have  made  such  progress,  that  their 
only  deficiency  is,  that  their  fruit  came  not  to  perfection."   (Ibid.  p.  20.) 

"  Men  are  justified  by  the  knowledge  of  a  righteousness  finished  in  the 
days  of  Tiberius;  and  this  knowledge  operates  upon  them,  and  leads 
them  to  work  righteousness."    (Vol.  ii.,  p.  190.) 

"  The  change  made  upon  a  man  by  the  gospel,  is  called  repentance  unto 
life, — a  change  of  a  man's  mind  to  love  the  truth,  which  always  carries  in  it 
a  sense  of  shame  and  regret  at  his  former  opposition  to  it."    (Ibid.  p.  193.) 

"  No  man  can  be  assured,  that  his  sins  are  forgiven  him,  but  in  as  far 
as  he  is  freed  from  the  service  of  sin,  and  led  to  work  righteousness ;  for 
the  favour  of  God  can  only  be  enjoyed  in  studying  to  do  those  things 
which  are  well  pleasing  in  His  sight."    (Ibid.  p.  194.) 

"  When  once  the  saving  truth  is  admitted  in  the  conscience  of  any  man, 
it  becomes,  as  it  were,  a  new  instinct  in  him,  encouraging  him  to  draw 
near  to  God,  providing  him  with  an  answer  to  the  condemning  voice  of 
the  law,  which  haunted  his  conscience  before,  and  opposing  the  natural 
pride  of  his  heart,  in  the  exercise  of  which  he  formerly  lived.  By  this  in- 
stinct, he  is  led  to  desire  '  the  sincere  milk  of  the  word,  that  he  may  grow 
thereby.'  And  he  arrives  at  the  proper  consciousness  and  enjoyment  of 
life,  when  he  comes  to  full  age,  and,  by  reason  of  use,  has  his  senses  exer- 
cised to  discern  both  good  and  evil"    (Ibid.  p.  200.) 

"  If,  notwithstanding  our  natural  bias  against  the  gospel,  our  heart  con- 
demn us  not,  as  destitute  of  love  ta  that  truth  which  the  world  hates,  then 
have  we  confidence  toward  God,  even  as  much  confidence' as  the  testimony 
of  our  own  conscience  can  give  us.  Yet  this  is  but  one  witness,  and  needs 
to  be  supported.  Here  then  the  Spirit  of  the  truth  gives  His  testimony,  as 
a  second  witness  supporting  the  former.  And  this  He  does,  by  shedding 
abroad  in  the  heart,  such  an  abundant  sense  of  the  divine  love  as  casts  out 
the  anxious  fear  of  coming  short  of  life  everlasting.  Thus,  that  love  to  the 
truth,  which  formerly  wrought  in  the  way  of  painful  desire,  attended  with 
many  fears,  is  perfected,  by  being  crowned  with  the  highest  enjoyment  it 
is  capable  of  in  this  mortal  state."  (Ibid.  p.  203.) 


The  Yorkshire  Evangelist. 


143 


"  Perhaps  it  may  be  thought  needful,  that  I  should  define  what  I  mean  1759 
by  the  popular  doctrine;  especially  as  I  have  considered  many  as  — 
preachers  thereof,  who  differ  remarkably  from  each  other  ;  and  particu-  &c  * 
larly  as  I  have  ranked  amongst  them  Mr.  Wesley,  who  may  justly  be 
reckoned  one  of  the  most  virulent  reproachers  of  God  that  this  island  has 
produced.  I  consider  all  those  as  teachers  of  the  popular  doctrine,  who 
sock  to  have  credit  and  influence  among  the  people,  by  resting  our  accept- 
ance with  God,  not  simply  on  what  Christ  hath  done,  but  more  or  less  on 
the  use  we  make  of  Him,  and  the  advance  we  make  toward  Him,  or  some 
secret  desire,  wish,  or  sigh  to  do  so ;  or  on  something  we  feel  or  do  con- 
cerning Him,  by  the  assistance  of  some  kind  of  grace  or  spirit;  or,  lastly, 
on  something  we  employ  Him  to  do,  or  suppose  He  is  yet  to  do  for  us. 
In  sum,  all  who  would  have  us  to  be  conscious  of  something  else  than 
the  bare  truth  of  the  gospel;  all  who  would  have  us  to  be  conscious 
of  some  beginning  of  a  change  to  the  better  ;  or  some  desire,  however 
faint,  toward  such  change,  in  order  to  our  acceptance  with  God."  (Ibid, 
p.  300.) 

Perhaps,  the  reader  has  had  enough  of  the  misty  dogmas 
of  Robert  Sandeman.  The  foregoing  extracts  contain  the 
kernel  of  his  heresy.  By  the  obedience  and  sufferings  of 
Christ,  a  number  of  persons,  the  elect,  are  accepted  or  justified 
of  God.  The  gospel  declares  this.  It  is  the  sinner's  privilege 
and  duty  to  believe  this  general  statement  ; — not  to  believe 
on  Christ  as  his  Saviour  (for  he  has  no  authority  to  do  that), 
but  simply  to  become  persuaded  of  the  truthfulness  of  the 
gospel's  general  declaration,  that  a  select  number  are  ac- 
cepted of  God,  solely  and  entirely,  because  of  the  finished 
work  of  Christ.  This  persuasion,  in  the  course  of  time,  and  in 
the  case  of  the  accepted  persons,  produces  what  Sandeman 
calls  repentance  unto  life.  For  a  season,  they  have  "  anxious 
fears  of  coming  short  of  everlasting  life."  Their  love  to 
the  truth  works  "in  the  way  of  painful  desire,  attended  with 
many  fears."  At  length,  however,  they  attain  to  such  a  state, 
that  their  conscience  testifies,  they  are  "  not  destitute  of  love 
to  that  truth  which  the  world  hates  ;"  and  now  "  the  Spirit 
of  the  truth  gives  His  testimony,  as  a  second  witness,  by 
shedding  abroad  in  the  heart  such  an  abundant  sense  of 
the  divine  love,  as  perfects  their  love  to  the  truth,  and  crowns 
it  with  the  highest  enjoyment  it  is  capable  of  in  this  mortal 
state." 

This,  in  brief,  was  Sandeman's  way  of  salvation — a  huge 
heresy  tagged  to  the  glorious  truth,  that  man  is  accepted  of 


144 


Rev.  Benjamin  Ing/iam, 


1759  God  solely  through  the  meritorious  work  and  sufferings  of 
Age~47  Christ.  This  is  not  the  place  for  its  refutation.  Suffice  it  to 
remark,  that,  in  1759,  Ingham  read  Sandeman's  "  Letters  on 
Theron  and  Aspasio,"  and  also  Glass's  "  Testimony  of  the 
King  of  Martyrs  ; "  and  that  this  was  the  means  of  bringing 
upon  Ingham's  societies  the  "  horrid  blast  from  the  north," 
so  strongly  deprecated  by  the  Rev.  William  Romaine. 

The  Rev.  John  Glass,  about  the  year  1728,  had  been 
expelled  from  the  established  Church  of  Scotland,  and  had 
formed  a  number  of  Churches  conformable,  in  their  institution 
and  discipline,  to  what  he  apprehended  to  be  the  plan  of  the 
first  Churches  of  Christianity.  Sandeman  was  an  elder  in  one 
of  these  Churches.  The  chief  practices  in  which  they  differed 
from  others  were  : — their  weekly  administration  of  the  Lord's 
Supper  ;  their  love  feasts,  of  which  every  member  was  not 
only  allowed,  but  required  to  partake,  and  which  consisted  in 
their  dining  together  at  each  other's  houses  in  the  interval 
between  the  morning  and  afternoon  services  ;  their  kiss  of 
charity,  used  on  this  occasion,  at  the  admission  of  a  new 
member,  and  at  other  times,  when  they  deemed  it  to  be 
necessary  or  proper ;  their  weekly  collection  before  the  Lord's 
Supper,  for  the  support  of  the  poor,  and  defraying  other 
expenses ;  mutual  exhortation  ;  abstinence  from  blood  and 
things  strangled  ;  washing  each  other's  feet,  the  precept  con- 
cerning which,  as  well  as  other  precepts,  they  understood 
literally  ;  community  of  goods,  so  far  as  that  every  one  was 
to  consider  all  that  he  had  in  his  possession  and  power  as 
liable  to  the  calls  of  the  poor  and  the  Church  ;  and  unlawful- 
ness of  laying  up  treasures  on  earth,  by  setting  them  apart  for 
any  distant  future,  or  uncertain  use  ;  the  allowing  of  public 
and  private  diversions  so  far  as  they  were  not  connected 
with  circumstances  really  sinful ;  and  the  employment  of  a 
plurality  of  elders,  pastors,  or  bishops,  in  each  Church,  and 
the  necessity  of  the  presence  of  two  elders  in  every  act  of 
discipline,  but  the  administration  of  the  Lord's  Supper.  In 
the  choice  of  these  elders,  want  of  learning,  and  engagements 
in  trade,  were  not  regarded  as  disqualifications  for  office,  but 
a  second  marriage  was.  The  elders  were  ordained  by  prayer 
and  fasting,  imposition  of  hands,  and  giving  the  right  hand 
of  fellowship.    In  their  discipline,  they  were  strict  and  severe,* 


The  Yorkshire  Evangelist. 


H5 


and  thought  themselves  obliged  to  separate  from  the  com-  1759 
munion  of  all  such  religious  societies  as  appeared  to  them  not  Age~4 
to  profess  the  simple  truth  to  be  their  only  ground  of  hope, 
and  who  did  not  walk  in  obedience  to  it.    In  every  Church 
transaction,  also,  they  esteemed  unanimity  to  be  absolutely 
necessary. 

Such  were  the  Glassites  or  Sandemanians  more  than  a 
hundred  years  ago.  In  an  evil  hour,  after  reading  the  publica- 
tions of  Glass  and  Sandeman,  Ingham  sent  his  fellow-helpers, 
Mr.  Batty  and  Mr.  Allen,  privately  to  Scotland,  for  the  pur- 
pose of  acquiring  more  distinct  and  detailed  information 
respecting  this  Scottish  sect.  At  Edinburgh,  they  were  intro- 
duced to  Sandeman  ;  and  at  Dundee,  to  Glass  ;  and  returned 
to  Yorkshire  thoroughly  converted  to  the  Sandemanian 
theology  and  discipline.  Warm  debates  took  place  in 
Ingham's  societies  respecting  the  nature  of  a  true  Church, 
and  respecting  their  former  views  of  religious  experience. 
Many  became  jealous  of  the  authority  which  Ingham  exer- 
cised ;  but  he  steadfastly  adhered  to  the  validity  of  his  com- 
mission as  general  overseer,  and  wished  the  dissatisfied  to 
withdraw.  Frequent  attempts  were  made  to  reconcile  the 
two  contending  parties  :  the  Countess  of  Huntingdon  wrote 
letters  ;  Romaine  paid  a  personal  visit ;  and  Whitefield 
prayed  and  wept ;  but  all  was  ineffectual.  Disputes  without 
end  arose ;  excommunications  followed ;  and  thus  the  great 
work  over  which  Ingham  had  most  religiously  watched, 
was  nearly  wrecked.  Out  of  upwards  of  eighty  flourishing 
Churches,  only  thirteen  remained  under  Ingham's  care.  This 
was  probably  the  severest  trial  of  his  life,  and  was  one 
from  the  effects  of  which  he  never  afterwards  recovered.1  It 
would  be  incorrect  and  uncharitable  to  assert,  that,  all  who 
were  excommunicated  or  seceded,  ceased  to  be  Christians. 
Dr.  Stevens  says,  "  many  of  them  were  merged  in  the 
Wesleyan  or  Dissenting  bodies,  especially  in  the  class  of 
Scotch  Presbyterians  called  Daleites."2    Mr.  Allen  formed  a 

1  Sandemanianism  was  afterwards  introduced  into  New  England,  but 
failed  by  its  own  distractions.  Sandeman  died  in  Danbury,  Connecticut. 
His  tomb  is  still  preserved  there,  and  slight  traces  of  his  system  linger  in 
the  vicinity.    (Stevens'  History  of  Methodism,  vol.  i.,  p.  393.) 

2  Stevens'  History  of  Methodism,  vol.  i.,  p.  392. 

2  The  Daleites  derived  their  name  from  David  Dale,  Esq.,  a  successful 

L 


146 


Rev.  Benjamin  Ingham, 


1760  number  of  them  into  a  separate  Church,  and  officiated  as  their 
Age~48  Pastor  until  ms  death,  in  1804.  The  Messrs.  Batty  also  con- 
tinued to  preach;  and,  in  i/6r,  published,  at  Kendal,  a 
Hymn  Book  of  136  pp.,  entitled,  "  A  Collection  of  Hymns 
for  the  Use  of  those  that  seek,  and  those  that  have,  Redemp- 
tion in  the  Blood  of  Christ."  Many  of  the  hymns  are 
thorough  doggerel.  Some  other  of  the  seceding  preachers 
also  "  remained  useful  men  ;  and  the  disaster  was  much 
relieved  by  the  consideration  that  Wesleyan  Methodism  took 
general  possession  of  Yorkshire,  and  by  the  fact,  that  two 
Methodist  orders  were  hardly  necessary  at  the  time  of 
Ingham's  failure." 

Efforts  were  not  wanting  to  conserve  and  perpetuate  the 
work.  In  September,  1760,  Lady  Huntingdon  and  the  Rev. 
William  Romaine  joined  Ingham,  at  a  general  meeting  of  his 
societies,  held  at  Wheatley,  when  the  choice  of  Church  officers 
was  determined  by  lot.  They  also  visited,  in  company, 
several  of  the  brotherhoods  in  Yorkshire  and  Lancashire, 
Ingham  and  Rcmaine  preaching  alternately,  almost  every 
day.  At  Thinoaks,  in  Craven,  where  they  remained  several 
days,  there  was  a  large  assemblage  of  people,  and  two  elders 
were  ordained.  There,  also,  it  was  agreed  to  recommend  to 
the  different  societies  in  the  connexion  to  make  collections 
every  Sabbath ;  and  the  following  circular  was  issued  : — 

"Dear  Brethren, — Being  mindful  of  the  words  of  the  Apostle  Paul, 
we  have  determined  to  recommend  to  our  Societies  to  have  voluntary 
collections  on  the  first  day  of  the  week,  to  defray  all  expenses  relative 
to  the  preachers,  meetings,  etc.,  etc.    Farewell  ! " 

Nothing  more  need  be  said  of  this  unhappy  schism,  except 
quoting  a  sentence  from  Wesley's  sermon,  preached  at  the 
laying  of  the  foundation  stone  of  City  Road  Chapel,  in  1777. 
With  an  undoubted  reference  to  Ingham,  he  remarked  : — 

"  Nearly  twenty  years  ago,  immediately  after  solemn  consultation  on 


man  of  business,  who,  after  being  agent  for  the  sale  of  the  cotton  yarn  of 
Sir  R.  Arkwright,  became,  in  1785,  the  proprietor  of  the  cotton  mills  at 
Lanark.  A  lawsuit,  between  the  magistrates  of  Glasgow  and  the  General 
Session,  led  Mr.  Dale  to  secede  from  the  established  kirk.  Having  began 
to  preach,  he  was  the  means  of  founding  several  Independent  Churches  in 
Scotland  ;  and,  after  an  active  and  useful  life,  died,  greatly  lamented,  in 
1806,  aged  sixty-seven.    {Evangelical  Magazine,  1807,  p.  49.) 


The  Yoi'kshire  Evangelist, 


H7 


the  subject,  a  clergyman,  who  had  heard  the  whole,  said,  with  great  1 7^3 
earnestness,  '  In  the  name  of  God,  let  nothing  move  you  to  recede  from  Age  51 
this  resolution.  God  is  with  you  for  a  truth  ;  and  so  He  will  be,  while 
you  continue  in  the  Church  ;  but  whenever  the  Methodists  leave  the 
Church,  God  will  leave  them.'  Lord,  what  is  man  !  In  a  few  months 
after,  Mr.  Ingham  himself  left  the  Church,  and  turned  all  the  societies 
under  his  care  into  congregations  of  Independents.  And  what  was  the 
event  ?  The  same  that  he  had  foretold  !  They  swiftly  mouldered  into 
nothing." 

Unlike  his  friend  Wesley,  Ingham  made  but  little  use  of 
the  printing-press.  In  1748,  he  published  a  Hymn  Book,  of 
96  pp.,  1 2 mo,  with  the  title,  "A  Collection  of  Hymns  for 
Societies.  Leeds  :  Printed  by  James  Lister,  1748."  The 
book,  now  extremely  scarce,  contains  eighty-eight  hymns  ; 
five  of  which  are  translations  from  the  German,  by  John 
Wesley;  fifteen  are  by  Watts  ;  five  by  Cennick;  and  three  by 
Charles  Wesley.  How  many  Ingham  himself  contributed  is 
not  known.    The  following  serves  as  a  sort  of  Preface  : — 

"  In  singing,  two  things  ought  to  be  regarded.  The  one  is  to  sing  in 
outward  harmony,  keeping  the  tune  ;  and,  if  we  do  not  understand  it,  'tis 
better  to  be  silent  and  hear  others,  or  to  sing  low  and  after  others,  that 
we  may  not  make  a  discord,  which  is  disagreeable,  and  causes  confusion  ; 
and,  in  general,  it  is  not  well  to  sing  so  very  high  and  loud.  But  the  other 
and  more  material  thing  to  be  regarded  is,  seriously  to  mind  what  we  are 
about, — to  be  present  with  our  thoughts, — to  meditate  upon  the  matter  ; 
and,  above  all,  to  sing  with  grace  in  the  heart  to  the  Lord.  This  makes 
singing  sweet  and  heavenly  ;  and,  without  this,  our  singing  can  neither  be 
edifying  to  ourselves  nor  to  others." 

Ingham's  only  other  publication  was  a  small  volume, 
entitled,  "  A  Discourse  on  the  Faith  and  Hope  of  the 
Gospel.  Leedes  :  Printed  for  the  Author,  by  Griffith  Wright, 
1763."    i2mo,  207  pp. 

This,  though  a  small,  was  an  important  book,  for  it  contained 
the  views  of  Ingham,  on  the  chief  doctrines  of  the  Christian 
religion,  immediately  after  he  had  read  the  works  of  Glass 
and  Sandeman.  There  can  be  no  question,  that,  he  sub- 
stantially embraced  the  dogmas  which  they  had  so  boldly 
propounded.  The  following  extracts  are  confirmative  of  this. 
The  reader  will  excuse  the  length  of  them,  on  the  ground,  that 
they  exhibit  the  principal  articles  of  Ingham's  creed  towards 


148  Rev.  Benjamin  Ingham, 


1763  the  close  of  life.  The  book  is  pervaded  by  a  fine  Christian 
Age~5i  spirit ;  and,  here  and  there,  almost  waxes  eloquent. 

0  Every  true  and  real  minister  of  Jesus  Christ  hath  a  divine  commission, 
or  is  sent  of  God."  (Preface.) 

"  I  believe,  that  the  whole  counsel  of  God  to  the  Church  is  faithfully 
recorded  in  the  holy  Scriptures."  (Ibid.) 

"  I  believe  no  servant  of  Christ  hath  now  any  new  revelation  to  deliver  ; 
but,  I  also  believe,  that  no  man  can  clearly  comprehend  or  truly  under- 
stand the  holy  Scriptures  without  the  illumination  of  the  Holy  Ghost. 
Yet,  the  Holy  Ghost  neither  revealeth,  teacheth,  impresseth,  or  applieth 
anything  to  any  person  now,  but  what  is  either  expressly  written,  or  is 
agreeable  to  the  analogy  of  faith  delivered,  in  the  holy  Scriptures." 
(Ibid.) 

"It  is  my  opinion,  that,  both  the  doctrine  and  also  the  very  words  of 
Scripture,  in  the  languages  wherein  they  were  originally  written,  were  in- 
spired by  the  Holy  Ghost.  The  translation  of  the  Holy  Scriptures  into 
the  modern  tongues  hath  been  a  great  blessing,  and  of  very  great  use  to 
the  cause  of  Christianity.  Yet,  men  of  learning,  who  have  studied  the 
originals,  know  that  some  places  are  falsely  translated,  and  others  weakly 
and  lamely.  It  would  be  well  worth  the  labour  of  all  the  learned  men 
in  every  nation  to  conspire  together  to  publish  an  accurate  translation." 
(P-  50 

"  To  believe  a  thing  meaneth  to  assent  to,  and  credit  it  as  true.  To 
believe  i?i  a  thing  meaneth  to  confide  or  trust  in  it.  to  rely  or  depend  on 
it."    (p.  6.) 

"  The  faith  of  the  Gospel  is  the  believing  of  God's  testimony  concerning 
Christ  and  His  righteousness,  and  believing  in  Jesus  Christ  and  His 
most  perfect  and  Divine  righteousness,  as  the  only  sure  ground  of  the 
hope  of  eternal  life."    (p.  9.) 

"  Sinners  are  neither  justified  for  their  own  believing,  nor  their  own 
obeying,  nor  for  both  together  ;  neither  for  the  truth  or  sincerity  of 
their  believing,  or  any  act  of  faith,  nor  anything  they  have  done,  can  do, 
or  ever  will  do.  Neither  are  they  justified  for  anything  wherein  they 
differ  from  others,  or  excel  others,  nor  for  anything  done  or  wrought  in 
them,  or  received  by  them  ;  for  the  whole  and  sole  cause  of  the  justi- 
fication of  sinners  is  the  active  and  passive  obedience  of  Jesus  Christ, 
called  the  righteousness  of  God,  '  which  is  unto  all  and  upon  all  them  that 
that  believe.'"    (p.  13.) 

"  This  work  of  Christ, — His  most  perfect  and  divine  righteousness, — 
His  obedience  in  all  things,  and  even  unto  death,  is  the  whole  and  sole 
cause  of  the  salvation  of  sinners.  There  needeth  no  other  requisite, 
neither  less  nor  more,  neither  little  nor  great.  This  alone  is  complete  and 
all-sufficient."    (p.  35.) 

"  Yet,  the  generality  of  men  lay  the  greatest  stress  upon  something  else. 
And  even  those  who  lay  some  stress  upon  it  more  or  less  connect  something 
else  with  it,  whereon  they  also  lay  some  stress,  more  or  less.  So  that  they  do 


The  Yorkshire  Evangelist. 


149 


not  believe  that  God  is  well  and  fully  pleased  with  the  work  of  Christ,  as 
alone  sufficient  for  salvation  without  anything  else  at  all ;  but  that  God  is 
placable,  or  willing  to  come  to  terms  with  them,  upon  condition  that  they 
themselves  first  perform  those  other  things  which  they  think  necessary, 
either  in  whole  or  in  part,  as  preliminaries  to  make  peace  with  God." 
(P-  39-) 

"  If  any  should  object,  and  say,  that  the  Lord  Jesus  and  the  apostles 
connected  repentance  with  faith  and  remission  of  sins,  I  allow  it.  Re- 
pentance and  faith  are  duties  required  by  the  gospel,  because  God  com- 
mandeth  all  men  everywhere  to  repent  and  believe  the  gospel.  It  is  man's 
duty  to  do  whatever  God  commandcth."    (p.  40.) 

"  Repentance  to  life  is  the  change  made  upon  the  mind  by  the  gospel, 
when  a  man  is  turned  from  darkness  to  light,  and  from  the  power  of 
Satan  unto  God.  His  understanding  being  enlightened,  he  ceases  to  work 
for  acceptance  ;  he  turns  to  God,  believing  that  He  is  well  pleased  in  His 
beloved  Son.  This  repentance,  as  well  as  faith,  is  the  gift  of  God.  And 
they  are  both  given  at  the  same  time."    (p.  40.) 

"  Some  modern  divines  have  defined  faith  to  be  a  confidence  that  Christ 
loved  me  and  gave  Himself  for  me;  but  this  is  not  the  faith  of  the 
gospel,  though  it  hath  passed  current  for  it  with  many  for  a  long  time.  It 
must  indeed  be  granted  that,  if  a  person  can  say  that  Christ  hath  loved 
him  and  given  Himself  for  him,  upon  as  good  ground  as  the  Apostle 
Paul  said  it  of  himself,  he  is  a  true  believer.  Yet  it  is  presumed  that 
many  believe  the  gospel  and  will  be  saved,  who  neither  can,  in  truth,  nor 
dare  say  this."    (p.  42.) 

"  No  one  hath  the  assurance  of  his  eternal  salvation  upon  his  first  believ- 
ing the  gospel,  or  can  have  it,  till  his  faith  hath  wrought  some  time,  more 
or  less,  by  love.  No  man  can  be  assured  that  he  shall  be  eternally  saved 
without  any  possibility  of  falling  away,  but  by  the  sealing,  witness,  or  tes- 
timony of  the  Holy  Ghost.  But  that  no  one  is  sealed  by  the  Spirit  upon 
his  first  believing  the  gospel  is  proved  by  Ephesians  i.  13."  (p.  43.) 

"  Those,  who  have  the  faith  of  the  gospel,  have  not  obtained  it  by  their 
own  labour,  or  by  any  acts  exerted  by  their  own  minds  ;  but  it  hath  been 
freely  given  to  them  from  above,  by  Him  who  of  His  own  will  begetteth  His 
people  with  the  word  of  truth.  So  that  it  is  as  easy  to  believe  in  the 
gospel,  when  Christ  is  revealed  to  any  person,  as  it  is  to  see  or  hear,  when 
a  man  hath  eyes  and  ears."    (p.  60.) 

"  The  faith  of  the  gospel  is  a  working  faith.  Justification  and  sancti- 
fication  are  inseparably  connected  together."    (p.  90.) 

"  All  true  believers  are  sanctified,  but  they  are  not  equally  sanctified  ; 
for  there  are  children,  young  men,  and  fathers  in  Christ.  They  are  sanc- 
tified in  all  the  faculties  of  their  souls,  but  not  completely  sanctified  as  yet 
in  any  one  of  them."    (p.  138.) 

u  Some  argue,  that  God,  in  the  word  of  the  gospel,  maketh  an  offer 
of  Christ  and  His  righteousness,  as  a  free  gift,  to  all  indefinitely  who 
hear  the  gospel;  and  also  promiseth  remission  of  sins  and  eternal  life; 
and,  further,  that  God's  word  is  a  sufficient  warrant  to  every  one 
to  lay  claim  to  the  gift,  and  that  Faith  is  a  receiving  of  the  gift ; 


Rev.  Benjamin  IngJiamy 


1763  but  then  it  must  be  an  appropriating  and  applying  faith.  For  110 
Age  5 1  man  zs  possessed  of  a  gift  till  he  receives  it;  but,  in  receiving  it,  he 
obtains  a  special  interest  in  it,  which  he  had  not  before.  That  God,  by  the 
word  of  the  gospel,  maketh  known  to  all  indefinitely  who  hear  it,  that 
He  is  well  pleased  in  His  beloved  Son,  and  that  He  giveth  His  Son 
and  remission  of  sins  and  eternal  life  to  all  who  unfeignedly  believe  the 
gospel  with  understanding,  is  as  surely  true  as  God's  word  is  true.  And, 
that  no  man  is  possessed  of  a  gift  till  he  receives  it,  and  that  in  receiving 
it  he  obtains  a  special  interest  in  it,  is  also  true.  It  is  also  granted  that 
no  man  hath  Christ,  or  a  special  interest  in  Him,  but  he  that  receiveth 
Him.  But,  then,  doth  any  man  receive  Christ  before  he  believeth  the 
gospel  ?  Coming  to  Christ,  receiving  or  embracing  Him,  looking  to  Him, 
trusting  or  confiding  in,  relying  or  depending  upon  Him  and  His  divine 
righteousness,  belong  to  faith,  and  always  accompany  it ;  although  they 
may  be  deemed  immediate  consequent  effects  of  it "    (p.  142). 

u  I  cannot  approve  the  doctrine,  which  some  teach,  that  a  man  may 
become  perfect  at  once,  or  assured  of  his  salvation,  by  putting  forth 
some  sort  of  an  act  of  faith."  (p.  155.)  "  God  generally  worketh  gradually 
both  in  nature  and  in  grace."    (p.  156.) 

"  Believers,  by  keeping  the  Father's  commandment  to  believe  on  the 
name  of  Jesus  Christ ;  and  by  obeying  the  new  commandment,  not  in  word, 
but  in  works, — attain  the  testimony  of  their  own  heart  and  conscience, 
that  they  are  of  the  truth.  Herein,  also,  they  have  the  sure  testimony  of 
the  word  of  God,  whereby  they  are  to  try  and  judge  themselves.  And  the 
Holy  Ghost,  as  the  Comforter,  will  be  given  to  them,  by  whose  testimony 
they  will  know  and  be  satisfied  that  they  are  the  children  of  God.'5 
(p.  171.) 

•  u  Be  it  observed  that  I  have  limited  no  time,  how  long  it  is,  or  how  long 
it  must  be,  before  any  man  is  sealed  by  the  Holy  Ghost  after  he  believeth 
the  gospel  This  dependeth  upon  the  good  pleasure  of  Almighty  God.;; 
(?•  1 75-) 

"  Those  writers  and  preachers,  who  maintain  that  the  assurance  of  sal- 
vation cometh  by  a  direct  act  of  faith,  or  by  the  appropriating  act  of  faith, 
or  by  any  other  sort  of  an  act  of  faith,  are  mistaken  ;  for  it  cometh  by  no 
act  of  faith,  but  by  the  testimony  of  a  believer's  own  conscience,  and  by 
the  testimony  of  the  word  and  Spirit  of  God."    (p.  179.) 

"  Some  writers  and  preachers  lay  down  so  many  steps  and  stages  of 
conviction,  and  speak  of  so  many  different  sorts  of  faith  that  they  greatly 
perplex  the  minds  of  serious  people.  But  this  is  not  the  worst  of  it. 
Such  doctrine  hath  a  tendency  to  teach  people  to  establish  their  own 
righteousness,  and  to  turn  away  their  minds  from  the  atonement  made  by 
the  blood  of  Christ ;  for,  when  they  hear  such  doctrine,  they  are  very  apt 
to  examine  whether  they  have  gone  through  such  exercises  of  soul,  and 
whether  they  have  put  forth  such  acts  of  faith  ;  and,  if  they  think  that 
they  have  not,  they  are  perplexed  and  distressed  to  no  purpose  ;  but,  if 
they  think  that  they  have,  they  are  ready  to  build  upon  such  things,  which 
may  be  nothing  but  their  own  workings  and  fancies,  and  so  get  into  a 
good  conceit  of  themselves  to  their  own  loss  and  damage."    (p-  181.) 


The  Yorkshire  Evangelist. 


"  True  believers  are  too  apt  to  live  by  other  things  than  by  Christ  alone.  1763 
It  is  the  duty  of  every  believer  to  keep  the  faith,  and  constantly  to  live  — 
by  believing  in  Christ.    This  is  a  lesson  not  soon  or  easily  learned.    To  ^e 
keep  the  faith,  in  opposition  to  the  natural  propensity  which  is  in  us  all, 
to  live  by  our  own  righteousness,  or  something  of  our  own,  is  the  princi- 
pal part  of  the  Christian  warfare.    It  is  like  the  pendulum  in  a  clock, 
which  moves  all  the  wheels.    If  the  pendulum  stops,  then  the  whole 
clock  stands.    All  our  strength  to  obey  flows  from  believing  in  Christ." 
(p.  185.) 

"All  the  heavenly  frames,  sweet  sensations,  manifestations  of  God's  love, 
all  the  joys  and  comforts,  are  all  and  each  of  them  valuable  blessings, 
for  which  God's  people  should  be  thankful ;  but  they  should  not  live  by 
them,  but  by  Christ.  All  the  works  and  duties  of  believers,  which  are 
done  in  faith  and  love,  which  is  in  Christ  Jesus,  are  pleasing  to  God  ;  all 
the  doctrines  revealed  in  the  book  of  God  ought  to  be  regarded  and 
believed  ;  the  promises,  threatenings,  and  precepts  of  the  word  of  God 
should  be  used  as  the  Lord  Jesus  used  them  when  He  was  on  earth ;  all 
the  ordinances  and  means  of  grace  should  be  conscientiously  observed  ; 
but  believers  are  not  to  make  a  Christ  of  any  of  these  things,  nor  to  live 
by  them,  but  by  Christ  Himself."    (p.  188.) 

These  extracts  are  long,  but  they  serve  to  exhibit  Ingham's 
views  of  the  way  of  a  sinner's  salvation.  Substantially,  they 
are  the  same  as  Sandeman's,  and  were  doubtless  derived  from 
him.  One  cannot  but  regret  that  Ingham  suffered  himself  to 
be  led  astray  by  the  hazy  dogmatisms  of  the  new  Scottish 
sect,  instead  of  adhering  to  the  Scriptural  views  of  his  friend 
Wesley.1  Of  his  sincerity  there  cannot  be  a  doubt;  but,  in 
trying  to  make  the  salvation  of  a  sinner  more  simple,  he  made 
it  vastly  more  dubious  and  difficult.  How  different  were 
these  misty  speculations  to  the  plain,  straightforward  teach- 
ings of  the  Methodists  !  Their  adoption  by  the  truly  con- 
verted and  godly  societies,  raised  up  by  Ingham  and  his 
friends,  was  a  fatal  error,  and  renders  it  no  matter  of  regret, 
that,  societies  espousing  and  propagating  such  principles  gra- 
dually dwindled,  and  nearly  became  extinct. 

Before  taking  our  leave  of  Ingham's  book,  a  few  lines  may 
be  added  concerning  its  general  merits,  apart  from  its  doctrinal 
heresies  ;  and  these  shall  be  given  as  an  extract  from  a  review, 


1  Wesley  writes:  "1765.  January  20,  I  looked  over  Mr.  Romaine's 
strange  book  on  the  '  Life  of  Faith.'  I  thought  nothing  could  ever 
exceed  Mr.  Ingham's,  but  really  this  does  ;  although  they  differ  not  an 
hair's  breadth  from  each  other,  any  more  than  from  Mr.  Sandeman." 
(Wesley's  Works,  vol.  iii.,  p.  193.) 


Rev.  Benjamin  Ingham, 


1763    written  by  Samuel  Drew,  the  able  and  honest  editor  of  the 
Age~5i  Imperial  Magazine,  for  1823.    After  adverting  to  Ingham's 
doctrinal  peculiarities,  Mr.  Drew  proceeds  : — 

"Notwithstanding  these  blemishes,  Mr.  Ingham's  treatise  contains 
innumerable  excellencies,  fully  entitling  it  to  the  patronage  which  has 
carried  it  through  four  editions.  Though  Faith  and  Hope  form  its 
distinguishing  characteristics,  the  practical  part  of  religion  is  not  forgotten. 
This  the  author  enforces  by  a  variety  of  motives,  and  warns  his  readers 
against  the  rock  of  Antinomianism  on  which  thousands  have  struck  to  rise 
no  more.  The  language  is  simple  and  unadorned ;  it  discovers  spirit 
without  acrimony,  and  never  degenerates  into  reproaches  when  he  repre- 
hends the  sentiments  of  others.  On  all  occasions,  he  seems  far  more 
intent  upon  what  he  says,  than  upon  the  manner  in  which  it  is  said, 
invariably  paying  a  greater  regard  to  truth,  than  to  any  fame  which  might 
be  purchased,  by  disregarding  this  jewel,  while  hunting  after  the  flowers 
of  diction." 

Ingham's  active  and  useful  work  was  now  nearly  ended. 
In  1762,  on  the  re-settlement  of  affairs,  he  was  chosen  elder 
of  the  Church  at  Tadcaster,  which  office,  in  addition  to  that 
of  general  overseer,  he  sustained  to  the  end  of  life  ;  but  the 
labours  of  himself  and  his  coadjutors  resulted  in  small  success. 
On  July  23rd,  1766,  Wesley  wrote  : — 

"I  went  to  Tadcaster.  Here  Mr.  Ingham  had  once  afar  larger  society 
than  ours;  but  it  has  now  shrunk  into  nothing;  ours, meantime,  is  contin- 
ually increasing." 

The  state  of  his  societies  greatly  affected  poor  Ingham's 
mind.  The  well-informed  author  of  the  "  Life  and  Times  of 
the  Countess  of  Huntingdon,"  remarks,  "The  almost  total 
dispersion  of  the  Yorkshire  Churches,  caused  by  the  intro- 
duction of  the  Sandemanian  principles,  had  a  sad  effect  on 
Mr.  Ingham's  mind.  He  was  liable  to  sudden  transitions 
from  the  highest  flow  of  spirits  to  the  utmost  depression,  and 
the  peculiar  character  of  his  temperament  was  an  extreme 
accessibility  to  sudden  attacks  of  melancholy."  The  thing 
which  he  had  "  greatly  feared  had  come  upon  him."  He  was 
deserted  by  his  spiritual  children,  and  the  thought  distressed 
him.  "  I  am  lost !  I  am  lost !  was  his  despairing  cry."  It  is 
true,  that,  there  were  gleams  of  comfort.  Lady  Huntingdon's 
letters  were  soothing  to  his  anguished  spirit.  "A  thousand 
and  a  thousand  times,"  he  tells  her,  "  do  I  bless  and  praise  my 


The  Yorkshire  Evangelist. 


153 


God,  for  the  words  of  comfort  and  consolation  which  your  1768 
ladyship's  letters  conveyed  to  my  mournful  heart,  dismayed  Age~56 
and  overwhelmed  as  it  was  by  the  pressure  of  my  calamities. 
'Righteous  art  Thou,  O  Lord,  and  just  are  Thy  judgments.' " 

This  was  but  the  beginning  of  his  sorrows.  One  of  his 
beloved  and  faithful  friends  was  the  laborious  and  devoted 
Grimshaw.  In  the  early  part  of  the  year  1763,  Haworth  was 
visited  with  a  malignant  putrid  fever,  and,  among  its  many 
victims,  Grimshaw  was  one.  At  great  risk,  Ingham  repeatedly 
visited  the  Christian  veteran  in  his  fatal  illness ;  and,  after- 
wards, gave  to  Lady  Huntingdon,  the  following  account  of 
his  several  interviews  : — 

"  From  the  moment  he  was  seized  with  the  fever,  .he  felt  the  sentence 
of  death  in  himself.  When  I  first  saw  him,  he  said,  '  My  last  enemy  is 
come  !  the  signs  of  death  are  upon  me,  but  I  am  not  afraid.  No !  No ! 
Blessed  be  God,  my  hope  is  sure,  and  I  am  in  His  hands/  When  I  was 
pouring  out  my  soul  in  prayer  to  the  Lord,  I  mentioned  the  further  pro- 
longation of  his  life,  that  he  might  have  more  opportunities  of  being 
useful;  and  when  I  had  concluded,  he  said,  'My  dear  brother  Ingham,  if 
the  Lord  should  raise  me  up,  I  think  I  could  do  more  for  His  glory  than 
I  have  hitherto  done.  Alas  !  what  have  my  wretched  services  been  ?  and 
I  have  now  need  to  cry,  at  the  close  of  my  unprofitable  course — God  be 
merciful  to  me  a  sinner  /'  At  my  next  visit,  I  found  him  much  worse,  and 
evidently  sinking.  I  mentioned  having  received  a  letter  from  your  lady- 
ship, and  delivered  your  message.  He  seemed  much  affected,  but,  after  a 
few  moments,  revived  a  little.  When  I  had  prayed  with  him,  he  said,  4 1 
harbour  no  desire  of  life, — my  time  is  come, — and  I  am  entirely  resigned 
to  God.'  Then,  lifting  up  his  hands  and  eyes  to  heaven,  he  added,  '  Thy 
will  be  done  !'  At  another  time,  he  said,  laying  his  hand  upon  his  breast, 
'  I  am  quite  exhausted,  but  I  shall  soon  be  at  home  for  ever  with  the 
Lord — a  poor  miserable  sinner  redeemed  by  His  blood/  Mr.  Venn 
having  arrived,  I  shortly  after  took  my  leave,  but  never  after  saw  my  dear 
brother  Grimshaw  alive." 

Not  long  after  this,  Ingham  had  to  mourn  the  death  of 
another  and  dearer  friend.  After  twenty-seven  years  of  con- 
nubial happiness,  his  noble  and  Christian  wife  was  taken  from 
him.    During  her  fatal  sickness, 

"  She  continued  to  exercise  those  Christian  graces  for  which  she  had 
been  long  distinguished.  Of  herself  and  her  efforts,  her  view  was  ever 
humble,  and  every  reference  to  her  usefulness  she  met  with  grateful 
acknowledgment  of  the  sovereignity  of  that  grace,  that  made  her  the 
instrument  of  good  to  others.  Her  end,  though  painful,  was  triumphant. 
She  welcomed  the  hour— she  longed  to  receive  the  prize  of  her  high 


154 


Rev.  Benjamin  Ingham. 


1772  calling.  'Thanks  be  to  God!  thanks  be  to  God!'  she  exclaimed, 
'The  moment's  come!  the  day  is  dawning!'  and  thus,  in  holy  ecstasy, 

L°  she  winged  her  way  to  glory."    "When  she  had  no  longer  strength 

to  speak  to  me,"  (wrote  Ingham),  "she  looked  most  sweetly  at  me  and 
smiled.  On  the  Tuesday  before  she  died,  when  she  had  opened  her  heart 
to  me,  and  declared  the  ground  of  her  hope,  her  eyes  sparkled  with  divine 
joy,  her  countenance  shone,  her  cheeks  were  ruddy :  I  never  saw  her  look 
so  sweet  and  lively  in  my  life.  All  about  her  were  affected;  no  one  could 
refrain  from  tears,  and  yet  it  was  a  delight  to  be  with  her. 

Lady  Margaret  Ingham  died  on  the  30th  of  April,  1768,  in 
the  sixty-eighth  year  of  her  age. 

Her  sorrowing  partner  did  not  long  survive.  He,  also,  four 
years  afterwards,  in  1772,  passed  away  to  that  "rest  which 
remains  to  the  people  of  God,"  leaving  behind  him  a  son, 
who,  for  a  time  at  least,  united  himself  with  Wesley's  societies, 
and  officiated  as  a  local  preacher.1 

"In  person,  Ingham  is  said  to  have  been  extremely  handsome— 'too 
handsome  for  a  man  ' — and  the  habitual  expression  of  his  countenance  was 
most  prepossessing.  He  was  a  gentleman ;  temperate,  and  irreproachable 
in  his  morals ;  as  a  public  speaker,  animated  and  agreeable  rather  than 
eloquent ;  studious  of  the  good  conversation  of  his  people,  and  delicately 
fearful  of  reproach  to  the  cause  of  Christ."2 

His  societies,  once  so  flourishing,  gradually  dwindled.  In 
18 13,  when  they  became  united  to  the  Daleites,  or  Scotch 
Independents,  they  were  thirteen  in  number,  assembling  in 
the  following  places — Wheatley,  56  members;  Winewall,  41  ; 
Kendal,  27;  Nottingham,  25;  Salterforth,  21;  Bulwel,  17; 
Tadcaster,  14 ;  Hovvden,  11  ;  Wibsey,  10  ;  Leeds,  9  ;  Rothwell, 
8  ;  Haslingden,  8  ;  Todmorden,  5.  So  far  as  has  been  ascer- 
tained, these,  at  the  present  moment,  are  reduced  to  six, — 
Winewall,  (the  largest  and  most  flourishing..)  Wheatley, 
Todmorden,  Kendal,  Tadcaster,  and  Leeds.3 


1  Evangelical  Magazine,  18 14,  p.  308. 
2  Life  and  Times  of  Countess  of  Huntingdon,  vol.  i.,  p.  303. 
3  Wesleyan  Tijnes,  December  14th,  1863. 


REV.  JOHN   GAMBOLD,  M.A., 


THE  MORAVIAN  BISHOP. 

THE  whole  of  the  Oxford  Methodists  intended  to  devote  1726 
their  lives  to  the  service  of  the  Church  of  England.  Age~i 
This,  at  Oxford,  was  their  highest  wish  and  holiest  ambition. 
The  future  was  hidden  from  them, — fortunately  so.  Without 
this,  their  brotherhood  would  not  have  lasted  for  a  single 
week  ;  and  many  of  the  results  of  their  godly  intercourse 
would  never  have  been  realized.  How  different  from  the 
course  of  Clayton  was  that  of  Ingham ;  and  how  different 
again  was  that  of  Gambold  from  that  of  Whitefield  and  the 
Wesley  brothers  ;  and  again,  how  different  was  that  of  Hervey 
and  Broughton  from  any  of  the  others !  Men  would  have 
ordered  it  otherwise  ;  but  who  will  say  that  the  way  of  Pro- 
vidence was  not  infinitely  better  ?  There  may  be  much  in 
the  lives  of  men  that  is  mysterious  and  perplexing ;  but  of 
all  the  sincerely  pious  it  may  be  confidently  asserted, — "A 
man's  heart  deviseth  his  ways,  but  the  Lord  directeth  his 
steps."    The  subject  of  the  following  memoir  is  no  exception. 

John  Gambold  was  born  April  10th,  If II,  at  Puncheston, 
in  Pembrokeshire,  South  Wales.  His  father,  a  clergyman  of 
the  Church  of  England,  lived  an  ornament  to  his  profession, 
and  was  greatly  respected,  for  his  unaffected  piety  and  purity 
of  manners.  The  children  of  this  devout  minister  were  edu- 
cated with  the  utmost  care  and  attention,  and  no  pains  were 
spared  to  instil  into  their  minds  the  principles  and  precepts  of 
the  Christian  religion. 

Nothing  is  known  of  the  early  life  of  young  Gambold, 
except,  that  he  was  greatly  benefited  by  his  father's  instruc- 
tions ;  and,  at  the  early  age  of  fifteen,  went  to  the  University 
of  Oxford,  where  he  entered  as  servitor  in  Christ  Church 
College,  and  soon  became  eminent  for  his  diligent  devotion 
to  reading  and  study.  He  was  naturally  of  a  vivacious  and 
active  spirit ;  and,  besides  his  attention  to  his  collegiate  exer- 


156 


Rev.  John  Gambold, 


1730  cises,  employed  himself  in  an  extensive  perusal  of  the  most 
Age~i9  approved  dramatists  and  poets  in  the  English  language.1 

Two  years  after  he  went  to  Oxford,  his  father  died  ;  and 
this  event,  together  with  the  exhortations  and  counsels  he 
received  from  the  dying  minister  in  his  last  moments,  so 
affected  him,  that  he  at  once  abandoned  poetry  and  plays, 
lost  his  liveliness  of  disposition,  sunk  into  a  state  of  melan- 
choly, and  made  the  salvation  of  his  soul  the  chief  business 
of  life.  Painful  experience  was  the  inspirer  of  a  short  poem 
of  his,  afterwards  published  in  his  collected  works  : — 

"  In  nature's  ebbs,  which  lay  the  soul  in  chains, 
Beneath  weak  nerves  and  ill-sufficing  veins, 
Who  can  support  bare  being,  unendow'd 
With  gust  voluptuous,  or  reflection  proud? 
No  more  bright  images  the  brain  commands, — 
No  great  design  the  glowing  heart  expands, — 
No  longer  shines  the  animated  face, — 
Motion  and  speech  forget  their  conscious  grace. 
How  can  the  brave,  the  witty,  and  the  gay 
Survive,  when  mirth,  wit,  courage  die  away  ? 
None  but  the  Christian's  all-comprising  power 
Subdues  each  chance,  and  lives  through  every  hour : 
Watchful,  he  suffers  all,  and  feels  within 
All  smart  proportion'd  to  some  root  of  sin ; 
He  strikes  each  error  with  his  Maker's  rod, 
And,  by  self-knowledge,  penetrates  to  God." 

Gambold  entered  Christ  Church  College  in  the  same  year 
that  Charles  Wesley  did,  the  latter  being  more  than  two 
years  older  than  the  former.  John  Wesley  also  was  a 
member  of  the  same  college,  and  twelve  months  before,  on 
September  19,  1725,  had  been  ordained  a  deacon.  In  1729, 
the  society  of  Oxford  Methodists  was  formed  by  Charles 
Wesley ;  and,  a  year  afterwards,  Gambold,  still  only  in  his 
teens,  became  one  of  them.  He  shall  narrate  his  own  story, 
written  when  Wesley  was  in  Georgia.  The  account  is  long  ; 
but,  containing  as  it  does  a  full  description  of  the  rise  and 
peculiarities  of  the  "  Holy  Club,"  and  a  faithful  delineation 


1  It  is  a  noticeable  fact,  that  Whitefield  also  was  extremely  fond  of 
reading  plays,  not  only  when  at  school  in  Gloucester,  but,  even  after  he 
went  to  Oxford. 


The  Moravian  Bishop. 


157 


of  the  character  and  influence  of  their  confessed  "curator,"  it  1730 
is  too  important  to  be  omitted.    Gambold  writes  : —  Age" ic 

"  Mr.  Wesley,  late  of  Lincoln  College,  has  been  the  instrument  of  so 
much  good  to  me,  that,  I  shall  never  forget  him.  Could  I  remember  him  as 
I  ought,  it  would  have  very  near  the  same  effect  as  if  he  was  still  present ; 
for  a  conversation  so  unreserved  as  was  his,  so  zealous  in  engaging  his 
friends  to  every  instance  of  Christian  piety,  has  left  nothing  now  to  be 
said,  nothing  but  what  occurs  to  us  as  often  as  we  are  disposed  to  re- 
member him  impartially. 

"About  the  middle  of  March,  1730,  I  became  acquainted  with  Mr. 
Charles  Wesley,  of  Christ  Church.  I  was  just  then  come  up  from  the 
country,  and  had  made  a  resolution  to  find  out  some  pious  persons  of 
religion  to  keep  company  with,  or  else  to  instil-  something  of  it  into  those 
I  knew  already.  I  had  been,  for  two  years  before,  in  deep  melancholy : 
so  God  was  pleased  to  order  it,  to  disappoint  and  break  a  proud  spirit, 
and  to  embitter  the  world  to  me  ;  as  I  was  inclining  to  relish  its  vanities. 
During  this  time,  I  had  no  friend  to  whom  I  could  open  my  mind,  to  any 
purpose.  No  man  did  care  for  my  soul ;  or  none,  at  least,  understood  its 
paths.  They,  that  were  at  ease,  could  not  guess  what  my  sorrow  was 
for.  The  learned  endeavoured  to  give  me  right  notions,  and  the  friendly 
to  divert  me.  But  I  had  a  weight  upon  my  heart,  which  only  prayer 
could  in  some  degree  remove.  I  prepared  myself  to  make  trial  of  the 
value  and  comfort  of  society,  being  a  little  recovered.  One  day,  an  old 
acquaintance  entertained  me  with  some  reflections  on  the  whimsical  Mr. 
Wesley,  his  preciseness  and  pious  extravagancies.  Though  I  had  lived 
with  him  four  years  in  the  same  college,  yet,  so  unable  was  I  to  take 
notice  of  anything  that  passed,  that  I  knew  nothing  of  his  character ; 
but,  upon  hearing  this,  I  suspected  he  might  be  a  good  Christian.  I 
therefore  went  to  his  room,  and,  without  any  ceremony,  desired  the  benefit 
of  his  conversation.  I  had  so  large  a  share  of  it  henceforth,  that  hardly 
a  day  passed,  while  I  was  at  college,  but  we  were  together  once,  if  not 
oftener. 

"  After  some  time,  he  introduced  me  to  his  brother  John,  of  Lincoln 
College.  '  For,'  said  he,  '  he  is  somewhat  older  than  I,  and  can  resolve 
your  doubts  better.'  This,  as  I  found  afterwards,  was  a  thing  which  he 
was  deeply  sensible  of ;  for  I  never  observed  any  person  have  a  more 
real  deference  for  another,  than  he  constantly  had  for  his  brother.  In- 
deed, he  followed  his  brother  entirely.  Could  I  describe  one  of  them,  I 
should  describe  both.  And  therefore  I  shall  say  no  more  of  Charles, 
but  that  he  was  a  man  made  for  friendship  ;  who,  by  his  cheerfulness  and 
vivacity,  would  refresh  his  friend's  heart ;  with  attentive  consideration, 
would  enter  into  and  settle  all  his  concerns  ;  so  far  as  he  was  able,  would 
do  anything  for  him,  great  or  small ;  and,  by  a  habit  of  openness  and  x 
freedom,  leave  no  room  for  misunderstanding. 

"  The  Wesleys  were  already  talked  of  for  some  religious  practices, 
which  were  first  occasioned  by  Mr.  Morgan,  of  Christ  Church.  From 


153 


Rev.  John  Gambold, 


1730  these  combined  friends,  began  a  little  society;  for  several  others,  from 
~  time  to  time,  fell  in  ;  most  of  them  only  to  be  improved  by  their  serious 
L&e  J9  and  useful  discourse  ;  and  some  few  espousing  all  their  resolutions  and 
their  whole  way  of  life. 

"  Mr.  John  Wesley  was  always  the  chief  manager,  for  which  he  was 
very  fit ;  for  he  not  only  had  more  learning  and  experience  than  the  rest, 
but  he  was  blest  with  such  activity  as  to  be  always  gaining  ground,  and 
such  steadiness  that  he  lost  none.  What  proposals  he  made  to  any  was 
sure  to  charm  them,  because  he  was  so  much  in  earnest  ;  nor  could  they 
afterwards  slight  them,  because  they  saw  him  always  the  same.  What 
supported  this  uniform  vigour,  was  the  care  he  took  to  consider  well  of 
every  affair  before  he  engaged  in  it,  making  all  his  decisions  in  the  fear 
of  God,  without  passion,  humour,  or  self-confidence  :  for,  though  he  had 
naturally  a  very  clear  apprehension,  yet,  his  exact  prudence  depended 
more  on  humanity  and  singleness  of  heart.  To  this  I  may  add,  that  he 
had,  I  think,  something  of  authority  in  his  countenance  ;  though,  as  he 
did  not  want  address,  he  could  soften  his  manner,  and  point  it  as  occa- 
sion required.  Yet,  he  never  assumed  anything  to  himself  above  his 
companions.  Any  of  them  might  speak  their  mind,  and  their  words  were 
as  strictly  regarded  by  him  as  his  were  by  them. 

"  It  was  their  custom  to  meet  most  evenings,  either  at  his  chamber  or 
one  of  the  others,  where,  after  some  prayers,  (the  chief  subject  of  which 
was  charity,)  they  ate  their  supper  together,  and  he  read  some  book. 
But  the  chief  business  was  to  review  what  each  had  done  that  day,  in 
pursuance  of  their  common  design,  and  to  consult  what  steps  were  to  be 
taken  the  next. 

"Their  undertaking  included  these  several  particulars: — to  converse 
with  young  students ;  to  visit  the  prisons ;  to  instruct  some  poor  families ; 
and  to  take  care  of  a  school,  and  a  parish  workhouse. 

"  They  took  great  pains  with  the  younger  members  of  the  University, 
to  rescue  them  from  bad  company,  and  encourage  them  in  a  sober, 
studious  life.  If  they  had  some  interest  with  any  such,  they  would  get 
them  to  breakfast;  and,  over  a  d:sh  of  tea,  endeavour  to  fasten  some 
good  hint  upon  them.  They  would  bring  them  acquainted  with  other  well 
disposed  young  men.  They  would  help  them  in  those  parts  of  learning 
which  they  stuck  at.  They  would  close  with  their  best  sentiments, 
drive  on  their  convictions,  give  them  rules  of  piety,  when  they  would 
receive  them,  and  watch  over  them  with  great  tenderness. 

"  Some  or  other  of  them  went  to  the  Castle  every  day  ;  and  another 
most  commonly  to  Bocardo.  Whoever  came  to  the  Castle  was  to  read  in 
the  chapel  to  as  many  prisoners  as  would  attend,  and  to  talk  to  the  man 
or  men  whom  he  had  taken  particularly  in  charge.  Before  reading,  he 
asked:  Whether  they  had  prayers  yesterday?  (For  some  serious  men 
among  the  prisoners  read  family  prayers  with  the  rest.)  Whether  they 
had  read  over  again  what  was  read  last,  and  what  they  remembered  of  it? 
Then  he  went  over  the  heads  of  it  to  them  ;  and  afterwards  went  on  in 
the  same  book  for  a  quarter  of  an  hour.  The  books  they  used  were  the 
'  Christian  Monitor/  the  1  Country  Parson's  Advice  to  his  Parishioners,' 


The  Moravian  Bishop. 


159 


and  such-like.   When  he  had  done,  he  summed  up  the  several  particulars  1730 
that  had  been  insisted  on,  enforced  the  advice  given,  and  reduced  it  at  — 
last  to  two  or  three  sentences,  which  they  might  easily  remember.    Then     ^e  *' 
he  took  his  man  aside,  and  asked  him,  Whether  he  was  in  the  chapel 
yesterday?  and  other  questions  concerning  his  care  to  serve  God,  and 
learn  his  duty. 

"  When  a  new  prisoner  came,  their  conversation  with  him,  for  four  or 
five  times,  was  particularly  close  and  searching.  Whether  he  bore  no 
malice  towards  those  that  did  prosecute  him,  or  any  others  ?  The  first 
time,  after  professions  of  good-will,  they  only  inquired  of  his  circumstances 
in  the  world.  Such  questions  imported  friendship,  and  engaged  the  man 
to  open  his  heart.  Afterwards,  they  entered  upon  such  enquiries  as  most 
concern  a- prisoner.  Whether  he  submitted  to  this  disposal  of  Providence  ? 
Whether  he  repented  of  his  past  life?  Last  of  all,  they  asked  him, 
Whether  he  constantly  used  private  prayer,  and  whether  he  had  ever 
communicated  ?  Thus,  most  or  all  of  the  prisoners  were  spoken  to  in 
their  turns.  But,  if  any  one  was  either  under  sentence  of  death,  or  ap- 
peared to  have  some  intentions  of  a  new  life,  they  came  every  day  to  his 
assistance;  and  partook  in  the  conflict  and  suspense  of  those  who  should 
now  be  found  able,  or  not  able,  to  lay  hold  on  salvation.  In  order  to 
release  those  who  were  confined  for  small  debts,  and  were  bettered  by 
their  affliction,  and  likewise  to  purchase  books,  physic,  and  other  neces- 
saries,— they  raised  a  small  fund,  to  which  many  of  their  acquaintance 
contributed  quarterly.  They  had  prayers  at  the  Castle  most  Wednesdays 
and  Fridays,  a  sermon  on  Sundays,  and  the  Sacrament  once  a  month. 

"  When  they  undertook  any  poor  family,  they  saw  them,  at  least,  once  a 
week ;  sometimes  gave  them  money ;  admonished  them  of  their  vices ; 
read  to  them,  and  examined  their  children. 

"The  school  was,  I  think,  of  Mr.  Wesley's  own  setting  up.  At  all 
events,  he  paid  the  mistress,  and  clothed  some,  if  not  all,  of  the  children. 
When  they  went  thither,  they  enquired  how  each  child  behaved ;  saw  their 
work  (for  some  could  knit  and  spin) ;  heard  them  read;  heard  them  their 
prayers  and  catechism ;  and  explained  part  of  it. 

"  In  the  same  manner,  they  taught  the  children  in  the  workhouse ;  and 
read  to  the  old  people  as  they  did  to  the  prisoners. 

"Thojgh  some  practices  of  Mr.  Wesley  and  his  friends  were  much 
blamed, — as  their  fasting  on  Wednesday  and  Friday,  after  the  custom  of 
the  Primitive  Church, — their  coming  on  those  Sundays,  when  there  was 
no  sacrament  in  their  own  colleges,  to  receive  it  at  Christ  Church, — yet 
nothing  was  so  much  disliked  as  these  charitable  employments.  They 
seldom  took  any  notice  of  the  accusations  brought  against  them ;  but,  if 
they  made  any  reply,  it  was  commonly  such  a  plain  and  simple  one,  as  if 
there  was  nothing  more  in  the  case,  but  that  they  had  heard  such  doc- 
trines of  their  Saviour,  and  believed  and  done  accordingly, — '  Shall  we  be 
the  more  happy  in  another  life,  the  more  virtuous  we  are  in  this  ?  Are  we 
the  more  virtuous,  the  more  intensely  we  love  God  and  man  ?  Is  love,  as 
all  habits,  the  more  intense,  the  more  we  exercise  it  ?  Is  either  helping, 
or  trying  to  help  man,  for  God's  sake,  an  exercise  of  love  to  God  or  man  ? 


i6o 


Rev.  John  Gambold^ 


!72o  Particularly,  Is  the  feeding  the  hungry,  the  giving  drink  to  the  thirsty, 
—  the  clothing  the  naked,  the  visiting  sick  persons,  or  prisoners,  an  exercise 
L£e  !9  of  love  to  God  or  man?  Is  the  endeavouring  to  teach  the  ignorant,  to 
admonish  sinners,  to  encourage  the  good,  to  comfort  the  afflicted,  to  con- 
firm the  wavering,  and  to  reconcile  enemies,  an  exercise  of  love  to  God  or 
man  ?  Shall  we  be  the  more  happy  in  another  life,  if  we  do  the  former 
of  these  things,  and  try  to  do  the  latter  ?  Or  if  we  do  not  the  one,  nor 
try  to  do  the  other  ?" 

In  the  above  extracts,  the  reader  has  the  practices  which 
principally  distinguished  the  Oxford  Methodists  from  their 
fellows.  The  account  is  full  of  interest,  and  of  great,  import- 
ance, being  written  by  one  of  the  members  of  this  godly 
brotherhood,  and  immediately  after  that  brotherhood  was 
broken  up.  The  remainder  of  Gambold's  narrative  is  chiefly 
a  defence  and  eulogy  of  Wesley,  their  "  Curator  ;  "  and  only 
such  parts  of  it  will  be  given  as  affect  the  whole  of  these 
earnest  students.    Gambold  continues  : — 

"  What  I  would  chiefly  remark  upon,  is  the  manner  in  which  Mr.  Wes- 
ley directed  his  friends. 

"  Because  he  required  such  a  regulation  of  our  studies,  as  might  devote 
them  all  to  God,  he  has  been  cried  out  upon  as  one  that  discouraged 
learning.  Far  from  that ; — the  first  thing  he  struck  at  in  young  men,  was 
that  indolence  which  would  not  submit  to  close  thinking.  Nor  was  he 
against  reading  much,  especially  at  first ;  because  then  the  mind  ought 
to  fill  itself  with  materials,  and  try  every  thing  that  looks  bright  and 
perfect. 

"  He  earnestly  recommended  to  them  a  method  and  order  in  all  their 
actions.  After  their  morning  devotions  (which  were  at  a  fixed  and  early 
hour,  from  five  to  six  being  the  time,  morning  as  well  as  evening),  he 
advised  them  to  determine  with  themselves  what  they  were  to  do  all  the 
parts  of  the  day.  By  such  foresight,  they  would,  at  every  hour's  end,  not 
be  in  doubt  how  to  dispose  of  themselves ;  and,  by  bringing  themselves 
under  the  necessity  of  such  a  plan,  they  might  correct  the  impotence  of  a 
mind  that  had  been  used  to  live  by  humour  and  chance,  and  prepare  it  by 
degrees  to  bear  the  other  restraints  of  a  holy  life. 

"  The  next  thing  was  to  put  them  upon  keeping  the  fasts,  visiting  poor 
people,  and  coming  to  the  weekly  Sacrament :  not  only  to  subdue  the 
body,  increase  charity,  and  obtain  Divine  grace ;  but  (as  he  expressed  it) 
to  cut  off  their  retreat  to  the  world.  He  judged,  that,  if  they  did  these 
things,  men  would  cast  out  their  name  as  evil,  and,  by  the  impossibility  of 
keeping  fair  any  longer  with  the  world,  oblige  them  to  take  their  whole 
refuge  in  Christianity.  But  those,  whose  resolutions  he  thought  would 
not  bear  this  test,  he  left  to  gather  strength  by  their  secret  exercises. 

"  It  was  his  earnest  care  to  introduce  them  to  the  treasures  of  wisdom 


The  Moravian  Bishop. 


161 


and  hope  in  the  Holy  Scriptures :  to  teach  them  not  only  to  endure  that 
book,  but  to  form  themselves  by  it,  and  to  fly  to  it  as  the  great  antidote 
against  the  darkness  of  this  world.  For  some  years  past,  he  and  his 
friends  read  the  New  Testament  together  at  evening.  After  every  por- 
tion of  it,  having  heard  the  conjectures  the  rest  had  to  offer,  he  made  his 
observations  on  the  phrase,  design,  and  difficult  places.  One  or  two 
wrote  these  down  from  his  mouth. 

"  He  laid  much  stress  upon  self-examination.  He  taught  them  (besides 
what  occurs  in  his  Collection  of  Prayers)  to  take  account  of  their  actions 
in  a  very  exact  manner,  by  writing  a  constant  diary.  In  this,  they  noted 
down  in  cipher,  once  if  not  oftener  in  the  day,  what  chiefly  their  employ- 
ments had  been  in  the  several  parts  of  it,  and  how  they  had  performed 
each.  Mr.  Wesley  had  these  records  of  his  life  by  him  for  many  years 
past.  And  some  I  have  known,  who,  to  seal  their  convictions  and  make 
their  repentance  more  solemn,  would  write  down  such  reflections  upon 
themselves  as  the  anguish  of  their  soul  at  that  time  suggested,  adding  any 
spiritual  maxim  which  some  experience  of  their  own  had  confirmed  to 
them. 

"  Then,  to  keep  in  their  minds  an  awful  sense  of  God's  presence,  with  a 
constant  dependence  on  His  help,  he  advised  them  to  ejaculatory  prayers. 
They  had  a  book  of  Ejaculations  relating  to  the  chief  virtues,  and,  lying 
by  them  as  they  stood  at  their  studies,  they  at  intervals  snatched  a  short 
petition  out  of  it.  But  at  last,  instead  of  that  variety,  they  contented 
themselves  with  the  following  aspirations  (containing  acts  of  faith,  hope, 
love,  and  self-resignation  at  the  end  of  every  hour) — '  Consider  and  hear 
me/  etc. 

"The  last  means  he  recommended  was  meditation.  Their  usual  time 
for  this  was  the  hour  next  before  dinner. 

"  After  this,  he  committed  them  to  God.  What  remained  for  him  to 
do,  was  to  encourage  them  in  the  discomforts  and  temptations  they  might 
feel,  and  to  guard  them  against  all  spiritual  delusions.  In  this  spiritual 
care  of  his  acquaintance,  Mr.  Wesley  persisted  amidst  all  discourage- 
ments. He  overlooked  not  only  one's  absurd  or  disagreeable  qualities, 
but  even  his  coldness  and  neglect  of  him,  if  he  thought  it  might  be  con- 
quered. He  helped  one  in  things  out  of  religion,  that  he  might  be  more 
welcome  to  help  him  in  that.  His  knowledge  of  the  world,  and  his  insight 
into  physic,  were  often  of  use  to  us. 

"  If  any  one  could  have  provoked  him,  I  should ;  for  I  was  slow  in 
coming  into  his  measures,  and  very  remiss  in  doing  my  part.  I  fre- 
quently contradicted  his  assertions ;  or,  which  is  much  the  same,  dis- 
tinguished upon  them.  I  hardly  ever  submitted  to  his  advice  at  the  time 
he  gave  it,  though  I  relented  afterwards.  One  time  he  was  in  fear,  that,  I 
had  taken  up  notions  that  were  not  safe,  and  pursued  my  spiritual  im- 
provement in  an  erroneous,  because  inactive,  way.  So  he  came  over  and 
stayed  with  me  near  a  week.  He  accosted  me  with  the  utmost  softness, 
condoled  with  me  the  incumbrances  of  my  constitution,  heard  all  I  had  to 
say,  endeavoured  to  pick  out  my  meaning,  and  yielded  to  me  as  far  as 
he  could.    I  never  saw  more  humility  in  him  than  at  this  time.    It  was 

M 


l62 


Rev.  John  Gambold, 


ijt,o     enough  to  cool  the  warmest  imaginations  that  swell  an  overweening  heart. 
—      It  was,  indeed,  his  custom  to  humble  himself  most  before  the  proud, — not 
iSc  l9   to  reproach  them;  but,  in  a  way  of  secret  intercession,  to  procure  their 
pardon. 

"  He  had  not  only  friends  in  Oxford  to  assist,  but  a  great  many  cor- 
respondents. He  set  apart  one  day  at  least  in  the  week  (and  he  was  no 
slow  composer)  for  writing  letters;  in  which,  without  levity  or  affectation, 
but  with  plainness  and  fervour,  he  gave  his  advice  in  particular  cases,  and 
vindicated  the  strict  original  sense  of  the  Gospel  precepts."1 

This  long  account  docs  something  more  than  give  a  general 
idea  of  the  Oxford  Methodists  and  of  their  distinguished 
leader.  It  exhibits  the  course  of  life  adopted  by  Gambold  in 
his  twentieth  year.  Like  the  rest  of  his  youthful  friends,  he 
became  an  earnest  religionist ;  but  he  was  not  happy.  "  He 
gave  way  to  desponding  thoughts  ;  neglected  his  person  and 
apparel ;  confined  himself  as  much  as  possible  to  his  room  ; 
and  applied,  in  search  of  information  and  comfort,  to  the 
works  of  such  authors  as  he  supposed  could  satisfy  his 
inquiries,  namely,  the  fathers  of  the  first  ages  of  the  Christian 
Church.  Of  these,  the  most  abstruse  were  his  greatest 
favourites,  and  particularly  those  which  are  called  mystics. 
Being  well  versed  in  the  Greek  language,  he  was  much 
pleased  with  that  energy  of  expression  in  which  it  excels. 
The  deep  speculations  of  these  ancient  writers,  their  beautiful 
allusions,  the  richness  of  style  with  which  they  clothed  their 
ideas,  and  the  strain  of  piety  running  through  the  whole, 
suited  his  taste,  and  so  far  influenced  his  understanding,  that 
he  adopted  their  sentiments,  went  the  same  lengths  with 
them  in  the  scenes  of  imagination,  and,  by  degrees,  became  so 
much  like  one  of  them,  that  his  cast  of  mind  bore  a  nearer 
resemblance  to  that  which  was  peculiar  in  them,  than  to  any 
that  appeared  among  the  modern.  By  a  close  attention  to 
writers  of  this  stamp,  he  contracted  such  a  turn  of  mind,  and 
imbibed  such  an  exalted  notion  of  internal  purity,  that  he 
could  not  be  satisfied  with  himself,  unless  he  became  such 
a  refined  being  as  those  philosophical  Christians  portrayed. 
This  being  the  state  to  which  his  aim  was  directed,  he  spared 
no  pains  to  model  himself  according  to  the  idea  which  he  had 
formed  of  it.    His  exertions  were  abortive.  Disappointment 


1  Methodist  Magazine,  1 798,  p.  1 72 


The  Moravian  Bishop. 


/ 

163 


occasioned  great  concern  ;"  and  it  was  not  until  after  years  of  1737 
laborious  endeavour  to  form  and  establish  a  righteousness  of  ^^"26 
his  own,  that  he  was  led  to  submit  to  "  the  righteousness  of 
God,  by  faith  of  Jesus  Christ." 

In  September,  1733,  he  was  ordained,  by  Dr.  Potter,  Bishop 
of  Oxford  ;  and,  as  soon  as  he  was  capable  of  holding  a 
living,  was  instituted  to  that  of  Stanton-Harcourt.  In  this 
sequestered  village,  where  his  parochial  duties  were  not  numer- 
ous, he  had  more  leisure  than  was  desirable  to  pursue  his 
philosophical  inquiries.  He  loved  retirement,  and  seldom 
went  abroad.  But  whenever  he  could  prevail  upon  himself  to 
visit  any  of  his  friends,  and,  among  the  rest,  Lord  Harcourt, 
he  was  received  with  much  respect.  His  abilities,  both 
natural  and  acquired,  were  great,  but  his  unfeigned  humility 
was  so  apparent  to  every  one  with  whom  he  conversed,  that, 
his  superior  powers  excited  no  dislike  in  any.  Indeed,  his 
whole  conduct  was  so  inoffensive,  that  he  very  rarely,  if 
ever,  made  himself  an  enemy.  Still,  his  philosophical  and 
platonic  kind  of  religion  failed  to  make  him  happy,  and  was 
of  little  use  to  his  rustic  parishioners.  Four  years  were  spent, 
— almost  wasted, — in  those  high  flights  of  imagination,  deep 
speculation,  intense  reflection,  and  metaphysical  reasoning,  to 
which  his  natural  disposition  inclined  him. 

Meanwhile,  his  friendship  with  the  Wesleys  was  continued. 
Charles  returned  from  Georgia  in  'the  month  of  December, 
1736;  and,  in  the  following  February,  speaks  of  meeting  his 
"good  friend  Mr.  Gambold,"  at  Oxford,  who  was  "  right  glad  to 
see  "  him.  In  fact,  at  this  period  and  more  or  less  for  at  least 
a  year  and  a  half  afterwards,  Kezziah  Wesley,  the  youngest 
surviving  sister  of  John  and  Charles,  was  domiciled  with 
Gambold  and  his  sister  (who  kept  his  house,)  at  Stanton- 
Harcourt.  Poor  Kezziah,  from  childhood,  had  been  delicate, 
and  her  health  had  not  been  bettered  by  her  residence  at  Lin- 
coln, where,  at  nineteen  years  of  age,  she  became  a  teacher  in 
a  boarding-school,  and  was  painfully  in  want  of  both  clothes 
and  money.  Her  life  was  a  wandering  one.  For  a  time,  she 
lived  in  the  house  of  the  Vicar  of  Bexley,  the  Rev.  Mr.  Piers, 
and,  afterwards,  she  resided  with  an  aunt  at  Islington.  It 
was  not  long  that  she  needed  the  kindness  of  her  friends,  for, 
at  the  age  of  thirty-one,  nearly  a  year  and  a  half  before  the 


Rev.  John  Gambold, 


1 738  decease  of  her  Christian  mother,  she  peacefully  expired,  on 
Age  27  the  9th  of  March,  1741.1 

John  Wesley  landed  in  England  on  February  1,  1738  ;  and, 
a  week  afterwards,  met  with  Peter  Bohler,  just  arrived  from 
Germany.  Within  a  fortnight,  the  two  Wesleys,  accompanied 
by  Bohler,  set  out  for  Oxford,  whence  all  the  first  brotherhood 
of  Oxford  Methodists  were  now  dispersed.  The  elder  Wesley 
writes  : — 

"  I  found  not  one  of  those  who  had  formerly  joined  with  me  ;  and  only 
three  gentlemen  who  trod  in  their  steps,  building  up  one  another  in  the 
faith/' 

The  nearest  to  Oxford  was  Gambold  ;  and,  accordingly, 
on  February  1 8th,  Wesley  says  : — 

"  We  went  to  Stanton-Harcourt,  to  Mr.  Gambold,  and  found  my  old 
friend  recovered  from  his  mystic  delusion,  and  convinced  that  St.  Paul 
was  a  better  writer  than  either  Tauler  or  Jacob  Behmen." 

Gambold  was  already  returning  to  gospel  simplicity  ;  and 
his  acquaintance  with  Bohler  rendered  him  service  of  the 
highest  importance.  Bohler  held  meetings  in  Oxford,  at- 
tended both  by  members  of  the  university  and  citizens.  He 
delivered  discourses  in  Latin,  and  Gambold  interpreted  them 
for  the  benefit  of  those  of  his  audiences  who  were  unfamiliar 
with  that  language.  This  friendship  with  the  newly  arrived 
German,  proved  the  means,  not  only  of  the  conversion  of  the 
two  Wesleys,  but,  ultimately  of  Gambold  also. 

"  After  many  struggles  and  conflicting  thoughts,  arising  from  repeated 
attempts  to  combine  philosophy  with  the  simplicity  of  the  gospel ;  he,  at 
length,  by  the  grace  of  God,  yielded  to  the  power  of  the  latter.  He  saw 
and  lamented  his  natural  depravity  and  consequent  alienation  from  God, 
and  also  the  insufficiency  of  his  best  works  to  merit  heaven.  He  rejoiced 
in  the  sufficiency  of  the  atonement  of  Jesus  to  sanctify  and  justify  every 
true  believer  in  Him.  His  former  melancholy  was  dissipated  ;  his  spirit 
was  made  joyful  in  God  his  Saviour  ;  and  he  became,  in  the  fullest  sense 
of  the  term,  a  new  man."2 

The  following  letters  will  show  the  change  which  took  place 
in  Gambold's  views  and  feelings.    The  first  was  addressed  to 


1  For  further  particulars  of  Kezziah  Westley,  see  Memoir  of  Westley  HalL 
-  Holmes's  "  History  of  the  United  Brethren,"  voL  ii.,  p.  38. 


The  Moravian  Bishop. 


165 


Wesley,  and  has  never  before  been  published.    As  will  be  I738 
seen,  it  was  written  three  days  before  Wesley's  return  from  Age 
Georgia,  and,  consequently,  before  Wesley   and  Gambold 
became  acquainted  with  Bohler.    It  is  given  here  without 
abridgment,  and  verbatim. 

"January  27,  1737-8. 

"  Dear  Sir, — The  point  you  mention  has  long  been  a  difficulty  to  me  ; 
of  which  I  could  find  no  end,  but  that  general  solution  of  all  doubt,  and 
cure  of  all  anxieties,  resignation  to  eternal  Providence.  Can  I  offer  a 
more  particular  solution  now  ?  No  ;  but  I  will  let  you  see,  that  I,  and 
doubtless  many  more,  labour  under  the  same  perplexity ;  which  will  in- 
cline one  to  believe,  that,  as  God  has  a  fire  of  grace  to  cleanse  us  from 
our  common  pollutions,  so  he  has  also  a  light  in  reserve,  (and  the  needs 
of  so  many  strongly  call  for  it,)  that  would  give  a  comfortable  turn  to  our 
common  speculations. 

"  O,  what  is  regeneration  ?  And  what  doth  baptism  ?  How  shall  we 
reconcile  faith  and  fact  ?  Is  Christianity  become  effete,  and  sunk  again 
into  the  bosom  of  nature  ?  Was  the  short  triumph  of  it  over  flesh  and 
blood  designed  as  the  standing  enjoyment,  or  standing  humiliation  of 
succeeding  ages  ?  Was  the  Church  to  condemn  the  world  as  God  does, 
in  order  to  meet  and  embrace  it  at  last  ? 

"What  advantage  would  a  deist  make  of  the  present  appearance  of 
things  ?  He  would  say,  that,  when  the  gospel,  by  setting  up  some  par- 
ticular institutions,  made  a  separation  from  natural  religion,  it  was  only 
an  economical,  enmity  ; — the  new  dispensation  did  operate  upon  the  old, 
as  plaisters  do  upon  the  body,  which,  when  they  have  spent  their  strength 
in  expelling  its  diseases,  drop  off,  and  leave  it  sound,  clean,  and  beautiful. 
That,  the  distance  it  stood  in  from  it,  was  only  a  means  to  correct  the 
prejudices,  and  manage  the  affections  of  mankind  ;  and,  as  these  ends 
were  served,  Christianity  and  natural  religion  were  to  come  closer.  That, 
the  former  was  to  lose  its  name  in  the  latter,  when  its  whole  light  was 
kindled  up, — when  the  grace  of  a  Redeemer,  the  inward  touches  of  divine 
power,  and  the  obligations  of  penance  and  self-denial,  which  were  re- 
ceived for  a  while  as  extraneous  appendages  to  natural  religion,  were 
found  to  be  involved  in  the  very  bowels  of  it.  That,  the  restitution  of  all 
things  is  the  time  when  they  shall  fully  be  reconciled  ;  when  nature  and 
grace  shall  be  at  their  height,  and  the  perfection  of  both  be  the  same 
thing.  That,  this  conclusion  seems  to  be  nigh  us  in  the  present  age, 
when  evangelical  and  moral  virtue,  which  formerly  stood  in  points  so 
remote  from  each  other,  are  so  near  falling  into  coincident  lines,  that, 
men  have  much  ado  to  make  any  distinction  that  will  hold  in  fact. 

"  But  to  come  to  the  point.  That  regeneration  is  the  beginning  of  a 
life  which  is  not  fully  enjoyed  but  in  another  world,  we  all  know.  But 
how  much  of  it  may  be  enjoyed  at  present  ?  What  degree  of  it  does  the 
experience  of  mankind  encourage  us  to  expect?  And  by  what  symptoms 
shall  we  know  it  ? 


i66 


Rev.  John  Gambold% 


1738  "  Let  us  consult  our  observation  as  to  the  gradual  progress  of  a  religious 
—      life.    At  first,  men  are  solicited  with  strong  convictions  of  conscience  : 

(TQ  27 

0  '  the  pain  of  these  and  the  sensible  pleasure  they  feel  as  rewarding  their 
acts  of  duty,  are  their  bias  to  religion ;  while  an  overwhelming  admiration 
of  divine  things,  and  a  view  to  the  issues 'of  eternity,  check  their  natural 
boldness  and  levity;  at  once  abase  and  enlarge  the  understanding;  and, 
from  the  anguish  of  hope  and  fear,  produce  zeal.  Then,  having  reformed 
all  crying  disorders,  and  being  prompt  and  expert  in  exercises  of  devotion, 
there  is  less  matter  for  vehement  remorse  or  fear  ;  and  the  peace  and 
congratulation  of  conscience  hereupon  being  comfort  sufficient,  the  more 
transporting  flashes  of  joy  are  withdrawn ;  and  thus,  the  man,  having  no 
religious  passions,  and  being  in  war  with  corrupt  passions,  acquaints 
himself  with  the  measures,  motives,  and  fitness  of  virtues,  and  acts  them 
in  the  strength  of  rational  consideration. 

"  Here  he  labours  long,  and  seems  perhaps  to  have  overcome  all  his 
vicious  inclinations;  (unless  some  one  may  show  itself,  more  to  his  secret 
confusion  and  pain,  than  guilt,)  being  always  in  a  posture  of  religious  care, 
severity  of  thought,  and  habitual  regularity  of  life.  But  then  he  complains 
of  a  general  lukewarmness, — his  intercourse  with  God  is  not  enlivened 
with  any  particular  successes,  tender  affections,  or  noble  discoveries.  For 
this  he  is  much  afflicted ;  yet,  in  the  multitude  of  his  thoughts  within  him, 
there  is  a  good  hope  towards  God  at  the  bottom,  which  becomes  more 
explicit  by  listening  to  the  gospel.  The  redemption  through  Christ  drops 
like  balm  into  his  soul,  and  he  scruples  not  now  to  confess  that  his  re- 
ligious actions  were  but  formal  and  worthless  ;  yet,  through  gratitude  to 
his  Saviour  and  joy  in  Him,  he  is  more  ready  than  ever  to  continue  the 
practice  of  them. 

"Yet,  he  frequently  falls  into  faintings  and  desolations.  He  is  chiefly 
troubled  at  the  opposition  w^hich  self-love  and  pride  make  to  the  spirit  of 
Christ  within  him.  These  make  him  unfaithful  in  the  happy  moments  of 
grace,  and  infest  him  continually  in  his  weaker  intervals.  Yea,  he  can 
trace  them  through  every  action  of  his  life,  and  begin  to  see  the  depth 
and  extent  of  his  depravity.  Hereupon,  he  keeps  himself  in  constant 
recollection,  to  watch  and  resist  it.  He  rejoices  that,  upon  applying  to  God, 
a  temptation  vanishes  ;  yet,  very  often  it  dwells  so  obstinately  upon  his 
mind,  that  his  thoughts  are  shut  up  within  the  circle  of  their  own  folly 
and  baseness,  and  he  can  only  send  groanings  that  cannot  be  uttered  after 
the  divine  gift  he  once  enjoyed.  That  gift,  however,  returns,  and  some- 
times so  long  together,  that  he  is  able  to  form  some  idea  of  a  spiritual 
life, — of  the  purity  and  long-suffering,  the  humility  and  charity,  the 
magnanimity  and  singleness  of  heart,  that  are  suitable  for  one  in  whom 
the  Holy  Spirit  dwells.  His  desire  insensibly  sets  him  on  work  to  procure 
those  dispositions,  which  follow  upon  his  wish;  for  the  soul  no  sooner 
conceives  the  temper  it  would  be  in,  but  the  body  (being  taught  that 
obsequiousness  by  the  strong  recollection  lately  used,  which  suspends, 
clarifies,  and  determines  the  animal  spirit)  immediately  furnishes  the 
sensation,  air,  and  whole  energy  of  that  temper. 

"  These  smooth  and  ready  emotions  of  virtue,  which  seem  to  give  a  man 


The  Moravian  Bishop. 


167 


a  more  real  and  genuine  possession  of  it  than  ever,  do  also  encourage  the 
mind  to  launch  out  in  sublime  theories ;  wherein  it  is  much  assisted 
by  the  repose  and  security  it  enjoys  towards  God,  and  by  the  delicate 
philosophic  joy  overflowing  all  the  faculties,  which  raises  the  imagination 
to  greater  magnificence  and  sagacity.  Here  the  grand  system  of  Provi- 
dence and  all  its  various  dispensations ;  the  correspondencies  of  heaven 
and  earth,  of  time  and  eternity;  the  gaiety  and  mournings  of  nature,  and 
the  greatness  and  abjectness  of  man  ;  the  saving  mystery  of  human  life, 
and  the  saving  mystery  of  Christianity  inserted  into  it ; — all  these  are 
inquired  into,  not  out  of  vain  curiosity,  but  at  the  instigation  of  love, 
to  salute  the  divine  goodness  in  all  its  works.  This  is  the  meridian  of  the 
religious  man.  His  notions  and  his  virtues  are  at  the  height,  in  their  full 
clearness  and  fervour.  The  love  of  holiness  shines  through  him,  and 
unites  under  it  all  the  movements  of  nature.  It  commands  and  pierces 
all  that  converse  with  him.  All,  after  this,  is,  to  the  eye  of  man,  a  decline 
and  a  fall ;  but  a  decline  by  a  regular  appointed  path,  and  a  fall  into  the 
arms  of  secret  and  infinite  mercy.  I  need  not  explain  to  you  what  I  mean  ; 
so  I  will  shut  up  the  description. 

"  Now,  where  in  all  these  stages  shall  we  place  our  regeneration  ?  And 
what  shall  we  say  it  is  ?  There  is  reason  to  think,  that,  we  have  no  more 
real  goodness  (except  experience)  in  one  of  these  states  than  another, — in 
the  last  than  the  first ;  we  only  fill  our  minds  with  new  sets  of  ideas,  and, 
by  a  temporary  force,  drive  our  constitution  into  something  that  seems 
answerable  to  them.  Let  this  force  cease,  and  we  are  the  same  as  before; 
when  we  are  in  the  most  plausible  posture  of  virtue,  let  us  but  sleep  upon 
it,  or  otherwise  remit  the  contention  of  the  mind,  and  ;tis  no  more; 
affectation  gives  place  to  nature. 

"  But,  you  will  say,  the  operation  of  grace  is  a  real  thing.  It  is  so ; 
but,  for  all  the  indications  we  commonly  go  by  to  prove  the  peculiar 
presence  of  it,  it  may  be  nowhere  or  everywhere  to  be  found.  Most 
people  measure  it  by  the  relish  they  have  for  some  particular  schemes  and 
draughts  of  religion.  Little  do  they  think,  that,  the  persons  whom  they 
most  condemn  as  unspiritual  and  deluded,  abating  for  what  is  merely  ac- 
cidental, are  in  the  same  state  of  heart  as  themselves.  It  may  be  the 
same  complexional  turn  of  the  soul,  (God  also  speaking  peace  to  it,  and  to 
every  man  in  his  own  language,)  that  makes  the  mystic  happy  in  his 
prayer  and  quietness,  the  solifidian  in  his  imputed  righteousness,  and  the 
moral  man  in  a  good  conscience.  Nay,  perhaps,  what  many  a  man  calls 
divine  love  and  joy  in  the  Holy  Ghost,  has  nothing  in  it,  beyond  the 
alacrity  of  youth  or  good  blood  in  other  people,  but  a  set  of  phrases 
and  notions  from  the  last  book  he  read ;  which  has  given  a  determination 
to  that  natural  vigour  and  sweetness  of  temper,  that  were  indifferent  to  any 
other  issue  or  exercise. 

"  I  do  not  doubt  but  there  is  goodness  in  mankind,  and  a  goodness 
of  God's  inspiring  too  ;  but,  I  believe  it  more  evenly  distributed  among 
them,  and  less  annexed  to  particular  ways  of  thinking  and  behaviour. 
Nay,  that  it  is  not  so  annexed  even  to  Christianity,  (though  it  does 
essentially  depend  on  Christ,  the  universal  Redeemer,)  but,  that,  as  it  was 


i6S 


Rev.  John  Gambold, 


1739  m  being  before  this  particular  institution,  so  it  might  be  obtained  if  the 
~^~2g  initiating  rite  should  happen  to  be  wanting.  Yet,  this  rite  must  always  be 
used,  for  the  same  reason  as  it  was  at  first  appointed,  to  be  memorial 
to  mankind  of  what  is  continually  done  for  them  in  their  hearts.  There- 
fore, it  was  attended  with  such  extraordinary  effects  at  first,  that,  by  these 
manifestations  of  the  divine  life,  the  reality  of  it  might  be  firmly  believed 
and  depended  on  in  succeeding  times,  as  well  as  sacramentally  acknow- 
ledged. The  same  would  still  continue,  if  we  had  more  faith  in,  and  zeal 
for,  the  Christian  institution ;  for,  according  as  men  believe  and  expect, 
God  does  unto  them.  But,  at  present,  He  seems  to  have  let  the  Church 
drop  into  the  world,  and  does  not  so  much  distinguish  some  from  the  rest, 
in  righteousness  and  salvation. 

"Whether  this  be  aright  state  of  things,  I  cannot  tell;  but  it  seems 
unavoidable  when  every  one  that  is  born,  is,  of  course,  a  member  of  the 
Church.  If  the  safety  and  tolerable  piety  of  whole  nations  is  thereby 
better  provided  for,  the  exemplariness  and  instruction  of  an  elect  city  set 
upon  a  hill  cease.  It  seems  to  be  the  order  of  Providence  now,  that  none 
should  have  much  holiness,  that  all  may  have  a  little. 

"Dear  sir,  I  have  given  no  particular  answer  to  your  questions;  but 
I  have  said  something  hastily,  perhaps  very  wrong ;  but  I  know  to  whom 
Miss  Wesley1  gives  her  love,  and  would  have  written,  but  she  is  some- 
what indisposed. 

"  Your  affectionate  brother  and  servant, 

"  J.  Gambold." 

Such  was  Gambold's  philosophical  religion,  previous  to  his 
acquaintance  with  Peter  Bohler.  He  was  sincere  and  in 
earnest  ;  but  he  was  enveloped  in  a  mystic  fog.  His  was  a 
grand  attempt  to  save  himself,  but  how  the  thing  was  to 
be  accomplished  he  hardly  knew.  It  was  greatly  to  his 
credit,  as  it  was  also  to  that  of  Wesley,  that  he  was  willing  to 
be  taught,  even  by  a  German  stranger.  Twelve  months  after 
the  date  of  the  foregoing  letter,  Gambold  wrote  another 
equally  important.  In  the  interval,  both  he  and  the  two 
Wesley's  had  been  "brought  out  of"  Pharisaic  and  Philo- 
sophic "  darkness  into  marvellous  light."  The  two  letters 
have  only  to  be  compared  to  see  the  surprising  change  in  the 
writer's  views.  The  following  was  addressed  to  Wesley's 
brother  Charles  : — 

"  January  i^rd,  1738-9. 
Dear  Sir, — I  understand  that  you  have  written  to  me,  but  the  letter 
happened  to  be  lost,  and  I  did  not  receive  it.    Your  brother  desired  me  to 
reed  his  sermon  for  him;  which,  God  willing,  I  shall  do  next  Sunday. 


Wesley's  sister,  Kezziah,  now  Gambold's  guest. 


The  Moravian  Bishop. 


169 


"  I  have  seen  upon  this  occasion, more  than  ever  I  could  have  imagined,  J739 

how  intolerable  the  doctrine  of  faith  is  to  the  mind  of  man  ;  how  peculiarly   

intolerable,  even  to  most  religious  men.  One  may  say  the  most  unchris-  &e  2 
tian  things,  even  down  to  deism  ;  the  most  enthusiastic  things,  so  they 
proceed  but  upon  mental  raptures,  lights,  and  unions ;  the  most  severe 
things,  even  the  whole  rigour  of  ascetic  mortification  ;  and  all  this  will  be 
forgiven.  But  if  you  speak  of  faith,  in  such  a  manner  as  makes  Christ  a 
Saviour  to  the  utmost, — a  most  universal  help  and  refuge, — in  such  a  man- 
ner as  takes  away  glorying,  but  adds  happiness  to  wretched  man;  as 
discovers  greater  pollution  in  the  best  of  us  than  we  could  before  acknow- 
ledge, but  brings  a  greater  deliverance  from  it,  than  we  could  before 
expect.  If  any  one  offers  to  talk  at  this  rate,  he  shall  be  heard  with  the 
same  abhorrence  as  if  he  were  going  to  rob  mankind  of  their  salvation, 
their  Mediator,  and  their  hopes  of  forgiveness. 

"  I  am  persuaded  that  a  Montanist,  or  a  Novatian,  who,  from  the 
height  of  his  purity,  should  look  down  with  contempt  upon  poor  sinners, 
and  exclude  them  from  all  mercy,  would  not  be  thought  such  an  over- 
thrower  of  the  Gospel,  as  he  who  should  learn,  from  the  Author  of  it,  to  be 
a  friend  of  publicans  and  sinners,  and  to  sit  down  upon  a  level  with  them 
as  soon  as  they  begin  to  repent.  But  this  is  not  to  be  wondered  at.  For 
all  religious  people  have  such  a  quantity  of  righteousness  acquired  by  such 
painful  exercise,  and  formed  at  last  into  current  habits,  which  is  their 
wealth  both  for  this  world  and  the  next  !  Now  all  other  schemes  of 
religion  are  either  so  complaisant,  as  to  tell  them  they  are  very  rich,  and 
have  enough  to  triumph  in  ;  or  else,  only  a  little  rough,  but  friendly  in  the 
main,  by  telling  them  their  riches  are  not  yet  sufficient,  but  by  such  arts 
of  self-denial  and  mental  refinement,  they  may  enlarge  the  stock.  But 
the  doctrine  of  faith  is  a  downright  robber.  It  takes  away  all  this  wealth, 
and  only  tells  us  it  is  deposited  for  us  with  some  one  else,  upon  whose 
bounty  we  must  live  like  mere  beggars,  Indeed,  they  who  are  truly 
beggars,  vile  and  filthy  sinners  till  very  lately,  may  stoop  to  live  in 
this  dependent  condition ;  it  suits  them  well  enough  ;  but  those  who  have 
long  distinguished  themselves  from  the  herd  of  vicious  wretches,  or  have 
even  gone  beyond  moral  men, — for  them  to  be  told,  that  they  are  either 
not  so  well,  or  but  the  same  needy,  impotent,  insignificant  vessels  of  mercy 
with  the  others, — this  is  more  shocking  to  reason  than  transubstantiation ; 
for  reason  had  rather  resign  its  pretentions  to  judge  what  is  bread  or  flesh, 
than  have  this  honour  wrested  from  it,  to  be  the  architect  of  virtue  and 
righteousness. 

k<  But  whither  am  I  running?  My  design  was  only  to  give  you  warning, 
that,  wherever  you  go,  this  foolishness  of  preaching  will  alienate  hearts 
from  you,  and  open  mouths  against  you.  What  are  you  then  to  do, 
my  dear  friend  ?  I  will  not  exhort  you  to  courage ;  we  need  not  talk 
of  that,  for  nothing  that  is  approaching  is  evil.  I  will  only  mention 
the  prejudice  we  shall  be  under  if  we  seem  in  the  least  to  lay  aside  univer- 
sal charity  and  modesty  of  expression.  Though  we  love  some  persons 
more  than  we  did,  let  us  love  none  less ;  and  the  rather,  because  we  can- 
not say  any  one  is  bad,  or  destitute  of  divine  grace,  for  not  thinking  as  we 


1 70 


Rev.  John  Gambold, 


1739     do.    He  only  less  apprehends,  less  enjoys  that  in  Christianity,  which 

  is  the  refuge  of  the  weak  and  miserable,  and  will  be  his  when  he  finds 

*>e  2  himself  so.  Indignation  at  mankind  is  a  temper  unsuitable  to  this  cause. 
If  we  are  indeed  at  peace  with  God  in  Christ,  let  it  soften  our  demeanour 
still  more,  even  towards  gainsayers.  Let  them  reject  us:  till  then,  and 
(as  far  as  it  will  be  admitted,)  afterwards,  let  our  friendship  with  them 
continue  inviolate. 

"  Then  as  to  expressions.  What  has  given  most  offence  hitherto, 
is  what,  perhaps,  may  be  best  spared, —  as  some  people's  confident  and 
hasty  triumphs  in  the  grace  of  God;  not  by  way  of  humble  thankfulness 
to  Him  for  looking  upon  them,  or  acknowledgment  of  some  peace 
and  strength  unknown  before;  but  insisting  on  the  completeness  of  their 
justification,  the  completeness  of  their  deliverance  already  from  all  sin, 
and  taking  to  them  every  apostolical  boast  in  the  strongest  terms.  I 
do  not  deny  but  power  over  sin,  and  every  Gospel  privilege,  are  bestowed, 
perhaps,  in  as  large  a  degree,  in  the  beginning  of  grace,  as  at  any  time 
afterwards;  for  it  depends  upon  the  actual  operation  of  the  Spirit  that 
moment  upon  the  heart,  not  on  a  mere  federal  or  habitual  union  with 
Him  ;  and  his  operation  is  particularly  strong  at  the  first  entrance  upon  a 
new  life.  Yet,  as  such  converts  must  remember,  that,  as  this  absolute  degree 
of  innocence,  excluding  for  the  most  part  even  the  first  motions  of  sin, 
may  soon  depart  from  them,  and  be  given  them  but  sometimes ;  though 
till  they  fall  from  God,  they  will  still  be  free  from  wilful  sins ;  so  while 
it  continues,  it  is  the  most  slippery  and  dangerous  thing,  among  all 
the  blessings  they  receive,  for  themselves  to  reflect  much  upon,  and  the 
most  exceptionable  that  they  can  talk  of  to  other  men.  Let  us  speak  of 
everything  in  such  a  manner,  as  may  convey  glory  to  Christ,  without 
letting  it  glance  on  ourselves  by  the  way. 

"John  Gambold."  1 

Though  exception  may  be  taken  to  some  of  the  expres- 
sions, yet  the  above  is  a  most  admirable  letter ;  and  shows 
that  Gambold  had  embraced  the  same  faith  as  Wesley, — 
sinners  are  saved  solely  through  the  merits  of  Christ  Jesus  ; 
and  on  the  simple  exercise  of  faith  in  Him.  It  was  not 
without  a  struggle  that  he  was  brought  to  this  conviction. 
Peter  Bohler  said  to  Wesley,  "My  brother,  my  brother, 
that  philosophy  of  yours  must  be  purged  away."  The 
same  might  have  been  said  to  Gambold.  His  learning  had 
to  give  place  to  the  simple  teaching  of  the  Word  of  God. 
He  had  to  relinquish  philosophical  theories ;  and  submit  to 
the  authoritative  utterances  of  Christ  and  of  His  Apostles. 
Reason  had  to  bend  to  revelation.    In  the  case  of  a  sincere 


1  The  Works  of  Rev.  John  Gambold.    p.  2C0. 


The  Moravian  Bishop. 


171 


and  earnest  man,  like  Gambold,  this  mental  transformation  1739 
was  not  a  trifle.  He  himself,  in  a  letter  without  date,  and  p^~2 
apparently  addressed  to  Wesley,  refers  to  the  difficulties, 
and  obstacles  he  encountered,  His  very  learning  was  a 
hindrance  in  the  way  of  his  being  saved  ;  and  he  was  re- 
luctantly convinced,  that,  when  "  the  aphorisms  of  learning 
pretend  to  describe  and  circumscribe  the  process  of  salva- 
tion, then  the  words  of  any  one  who  has  but  a  good  heart 
and  common  sense,  are  generally  more  complete  than  those 
of  a  finished  divine ;  and  tally  better  with  the  unsearchable 
divine  economy."    He  continues  : — 

"  These  obstacles  of  nature's  education,  I  have  often  sighed  under;  and, 
imagining  I  knew  where  the  shoe  pinched  in  your  case  also,  I  advised  the 
most  artless,  direct,  and  confident  laying  hold  of  the  Scripture  declaration, 
without  the  ceremony  and  circuitions  of  a  man  of  learning,  and  a  man  of 
prudence,  or  a  man  of  decorum,  but  simply  as  a  plain  man,  who  wants  for 
his  own  soul  to  experience  the  manifestation  of  redeeming  grace.  The  . 
words  of  our  Saviour  and  His  apostles,  which  I  said  we  are  to  take  quite 
simply,  are  such  as  these, — '  Come  unto  Me,  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  rest.'  '  Him  that  cometh  unto  Me,  I  will 
in  no  wise  cast  out.'  1  He  that  believeth,  shall  not  come  into  condemna- 
tion ;  but  is  passed  from  death  unto  life.'  '  If  thou  canst  believe,  all  things 
are  possible  to  him  that  believeth.'  '  My  grace  is  sufficient  for  thee ;  for 
My  strength  is  made  perfect  in  thy  weakness.'  *  This  is  a  faithful  saying, 
that  Jesus  Christ  came  into  the  world  to  save  sinners/  etc.,  etc." 

There  is  another  letter,  written  by  Gambold,  during  his 
transition  state,  which  further  illustrates  his  views  and  feel- 
ings at  this  important  crisis.  It  was  addressed  "to  a 
studious  young  lady," — probably  Kezziah  Wesley, — and  con- 
cerning it  Wesley  himself  remarks : — "  It  well  deserves 
the  attention  of  the  serious  and  sensible  reader.  Indeed, 
unless  read  with  a  good  deal  of  attention,  it  will  scarce  be 
understood,  the  thoughts  are  so  deep,  and  so  concisely  ex- 
pressed."   The  following  are  brief  extracts  : — 

"  I  will  no  more  speak  against  reading,  since,  as  you  say,  you  '  take 
pleasure  in  nothing  else  in  the  world.'  For,  I  cannot  deny,  but  I  should 
be  glad  myself  to  have  some  object  of  pleasure  in  the  world ;  something, 
whether  great  or  mean,  I  do  not  care,  so  it  be  innocent,  that  might  be  a 
relief  to  my  weary  mind.  In  the  situation  I  am  in,  not  yet  admitted  to 
the  glorious  comforts  of  faith,  and  yet  sick  of  the  burden  of  corrupt 
nature,  it  seems  necessary  sometimes  to  set  aside  the  dejecting  prospect, 
by  some  amusement,  however  low.    The  lower  it  is,  the  fitter  for  me,  till 


172 


Rev.  John  Gambold% 


1739  fa*tn  *n  Christ  raises  me  from  spiritual  darkness  and  death.  Then  I  would 
~ ~ hope  for  such  solid  consolation,  as  may  well  supersede  the  poor  amuse- 
L&         ments  and  delights  of  the  natural  man." 

"  There  is  no  such  lumber  in  the  world,  as  our  last  year's  notions,  which 
yet,  in  their  day,  were  wonderfully  fine  and  delightful.  The  fruit  of  the 
Tree  of  Knowledge  will  not  keep :  it  is  pleasant  enough  when  you  first 
pluck  it ;  but,  if  you  pretend  to  lay  it  up,  it  will  rot.  The  man  who  has 
discovered,  as  far  as  human  thought  can  go,  the  manner  how  the  world 
was  created,  and  how  it  shall  be  restored,  the  nature  of  the  human  soul, 
and  its  state  after  death, — when  he  has  done,  what  is  he  the  better  ? 
When  the  heat  of  thinking  is  over,  will  his  heart  be  found  in  any  better 
or  nobler  condition,  than  other  men's  ?  Unless  some  bye-reasons  engage 
him  still  to  his  old  speculations  (as  the  respect  paid  him  upon  that  ac- 
count by  the  world  and  by  his  juniors),  will  not  he  confess,  that  he  is 
now  never  the  happier  for  them  ?  Will  not  he  prefer  plain  common-sense 
before  all  such  subtleties  ?  Alas,  alas !  Under  the  greatest  accomplish- 
ments of  the  head,  the  heart  remains  just  the  same  as  it  was.  This  is 
very  true,  though  it  does  not  presently  appear  to  us.  I  cannot,  therefore, 
agree  to  that  fine  Pl^tonical  insinuation,  that,  '  so  much  as  we  have  of 
/  truth,  so  much  we  have  of  God.' 

"  I  heartily  condole  with  you  under  the  troubles  of  this  life :  I  am  ready 
to  sink  under  them  myself.  You  suffered  severely,  while  you  lived  with 
us,  from  sickness  and  pain,  bodily  hardships,  etc.  It  grieves  me  to  think, 
that  ever  it  should  be  your  lot  to  struggle  with  these.  Yet,  while  you  con- 
tinue in  this  world,  you  must  expect  to  bear  your  cross.  Comfort  yourself 
under  it  as  well  as  you  can,  by  applying  arguments  for  patience ;  and  if  at 
any  time  you  should  not  have  strength  of  mind  to  do  this,  God  Himself 
will  either  support  and  comfort  you,  or  pity  and  accept  you  amidst  your 
weakness." 

u  Now,  after  all  this  long  talk,  the  chief  thing,  that,  by  my  calling  and 
my  conscience,  I  ought  to  have  spoken  of,  and  recommended  to  you,  I 
have  passed  over ;  and  that  is  faith  in  Christ.  This  is  the  thing  that  I 
ought  to  speak  of  with  zeal  and  delight; — that  ought  to  be  the  brightest 
in  my  imagination,  and  nearest  to  my  heart.  How  little  do  any  other 
speculations  or  reasonings  conduce  to  this  faith ;  and  how  insignificant 
are  they,  if  they  do  not  conduce  to  it !  I  know,  and  actually  make  the 
reflection  upon  myself,  that,  whatever  I  read,  or  write,  or  speak,  upon  any 
other  subject  but  this,  I  am  a  miserable  trifler.  Perhaps  then  I  do  very 
ill,  to  trifle  with  you.  It  may  be,  you  have  felt  the  great  work  of  faith, 
cleansing  you  from  all  sin  in  the  blood  of  Christ; — that,  being  righteous 
before  God,  you  have  peace  therefrom,  which  passes  all  understanding; — 
that,  all  things  are  become  new  with  you;  and  you  have  a  new  judgment 
and  taste,  as  well  as  new  satisfactions  and  employments  suggested  to  you 
by  the  Spirit  of  wisdom  and  consolation.  You  seem  to  hint  in  the  be- 
ginning of  your  letter,  that,  either  you  are  in  this  state,  or  the  desire  of 
your  heart  is  towards  it ;  for  you  say,  you  now  acquiesce  in  that,  which 
(by  the  description  I  could  make  of  it),  is  the  righteousness  of  faith.  If 
so,  then  you  have  cause  to  rejoice ;  and  your  joy  no  man  taketh  from  you." 


The  Moravian  Bishop. 


173 


Some  may  think,  that,  in  these  quotations,  the  importance  1740 
of  human  learning  is  unduly  lowered  ;  but  all  will  admit  that  ^e  2 
the  learned  recluse  at  Stanton-Harcourt,  had  embraced  the 
simple  method  of  human  salvation,  by  a  simple  and  sole  re- 
liance on  the  sacrifice  and  merits  of  Christ  Jesus.  This  is 
the  point  which  we  are  wishful  to  enforce ;  inasmuch  as  it, 
not  only  is  "  the  truth  as  it  is  in  Jesus but,  was  the  origin 
of  the  great  Methodist  movement  of  the  eighteenth  century. 
Without  this,  England  would  have  been  without  its  latest 
religious  reformation.  On  this  ground,  some  other  extracts 
from  the  works  of  Gambold,  may  be  useful. 

It  is  a  fact,  not  generally  noticed,  that,  though  Gambold's 
Tragedy, — the  Martyrdom  of  Ignatius,  was  not  published  until 
after  the  authors  death,1  it  was  written  as  early  as  the  year 
1740;  and,  hence,  may  be  taken  as  an  exposition  of  Gam- 
bold's views  and  feelings,  at  this  early  period  of  his  life. 

It  certainly  seems  somewhat  strange,  that  an  earnest  young 
clergyman,  twenty-nine  years  of  age,  and  only  recently  brought 
to  the  enjoyment  of  personal  salvation,  by  penitent  faith  in 
Christ,  should  employ  his  time  and  pen  upon  a  dramatical 
production  ;  but  it  must  be  borne  in  mind, — (1)  that,  from 
his  youth,  Gambold  had  had  a  great  fondness  for  dramatic 
pieces,  both  ancient  and  modern,  (2)  that,  Gambold's  Tragedy 
was  never  intended  for  the  stage,  (3)  that,  its  sentiments  are 
unexceptionably  pure  and  good ;  and  (4)  that,  he  was  not  the 
first  who  had  attempted  to  represent  the  principles  and  prac- 
tices of  the  Christian  religion  in  such  a  form. 

Gambold's  work  may  be  a  defective  drama ;  but  it  is  a 
thoughtful  poem,  and  deserves  attention.  Take  the  follow- 
ing extracts,  all  bearing  upon  faith  in  Christ  and  its  imme- 
diate results. 

"  This  is  the  sum,  my  brethren  !    Christ  is  all : 
If  e'er  we  lean  to  other  things  we  fall. 
Spirit,  and  rites,  and  reason  too,  are  good, 
If  planted  and  if  glorying  in  His  blood. 


1  The  first  edition  was  published  in  1773,  with  the  following  title  :  "The 
Martyrdom  of  Ignatius ;  a  Tragedy.  Written  in  the  year  1 740.  By  the  late 
John  Gambold,  at  that  time  Minister  of  Stanton-Harcourt,  Oxfordshire," 
8vo.    Cadell,  etc. 


Rev.  John  G  a  nib  old, 


Faith  is  so  simple,  whence  all  good  doth  spring, 
Mankind  can't  think  it  is  so  great  a  thing  ; 
Still  o'er  this  pearl  steps  their  ambitious  pride, 
Pursuing  gladly  any  form  beside." 

"  Come  hither,  ye,  whom  from  an  evil  world 
The  name  of  Jesus  draws  !    You  count  Him  sweet, 
And  great,  and  mighty,  by  that  glimm'ring  light 
Your  novice  minds  have  gained.    You  venerate 
That  full  acquaintance,  and  that  vital  union 
Whereby  the  faithful  know  Him  ;  and  to  this 
You  now  aspire.    But  can  you  then  let  go 
Your  manly  wisdom,  and  become  as  babes, 
To  learn  new  maxims  and  the  mind  of  Christ  ? 
Can  you  forsake  your  former  ease  and  sunshine, 
T'  associate  with  a  poor  afflicted  people, 
The  scorn  of  all  mankind  ?    Can  you  the  weight 
Of  your  whole  souls,  with  all  your  hopes  of  God, 
Rest  on  a  long-past  action ;  and  that,  such 
As  your  Lord's  mystic  but  opprobrious  death  ?" 

"  The  friends  of  Christ 
Don't  strive  with  sin,  but  trample  under  foot 
Its  poor,  exploded,  antiquated  strength  ; 
They  don't  rely  on  some  benign  event 
From  the  wide  wheel  of  things ;  but  pierce  directly 
Where  Jesus  now  admits  them,  and  ordains 
Their  thrones  in  bliss  :  hence  they  in  spirit  stand 
Free  from  all  spot,  amidst  the  train  of  heaven, 
And  see  God's  face,  whose  full  and  constant  smile 
Doth  so  attend  them  through  the  wilds  of  life, 
That  natural  dejection,  flitting  fears, 
And  all  vicissitude,  are  swallowed  up 
In  one  still  dawn  of  that  eternal  day." 

"Are  there  not  here 
Men  who  can  say,  in  soberness  and  truth, 
That  guilt  is  done  away,  and  innocence, 
Fearless  and  free,  restored  within  their  breasts  ? 
That  vice,  with  dark  inextricable  bands, 
No  more  detains,  nor  drives  to  acts  of  shame 
The  blushing,  reasoning,  reluctant  mind? 
That,  for  the  passions,  which  by  turns  inspire 
The  worthless  life  of  nature, — anger,  sloth, 
And  avarice,  and  pride, — pure  love  prevails, 
Kindled  by  heaven,  nor  by  a  bad  world  quenched  ? 
That,  they  have  inwardly  exchanged  their  climate. 
And  passed  from  death  to  life ;  so  that  their  heart, 
Healed  and  exulting,  from  its  deep  recess, 


The  Moravian  Bishop. 


i/5 


Returns  this  answer  :  That  the  power  of  evil,  1740 

The  sting  of  pain,  and  terrors  of  the  grave,  A<-re~2 

Are  now  no  more,  or  but  at  distance  rage 

In  faithless  minds  ;  while  not  a  dart  can  reach 

Their  citadel  of  peace  in  Jesu's  love  ? 

That  they,  in  short,  to  God's  paternal  face 

And  firm  affection  can  appeal  and  look, 

Nor  earthly  griefs  dare  intercept  the  prospect; 

But  still  to  every  want  they  feel  as  men, — 

To  every  priestly,  charitable  prayer 

They  breathe  as  saints  of  God  ;  His  ear  and  power 

Are  nigh  ;  till,  thus,  by  constant  use  and  proof 

Of  aid  celestial,  heaven  is,  more  than  earth, 

Their  home,  the  country  of  their  heart  and  commerce  V* 

More  extracts  are  not  needed.  John  Gambold,  the  learned, 
moping,  gloomy,  philosophic  Mystic,  became  an  humble, 
happy,  trustful  believer  in  Christ  Jesus.  He  shall  tell  his 
own  story.  Though  he  was  introduced  to  Bohler  in  January, 
1738,  and  became  his  interpreter  when  he  preached,  yet,  for 
two  years  after  this,  his  state  of  mind  was  very  painful.  In 
a  letter  dated  April  3,  1740,  he  describes  himself  as  being 
"mostly  pensive  and  dejected,  surrounded  with  solitude,  sick- 
ness, and  silence  ;  not  gathering  strength,  like  the  heroes, 
from  rich  circumstances,  but,  like  vulgar  minds,  contracting 
an  abjectness  that  blunts  every  finer  sentiment,  and  damps 
every  nobler  ardour  of  the  soul."  The  day  of  his  deliverance, 
however,  was  drawing  nigh.  Speaking  of  the  Moravians,  he 
writes  : — 

"  I  looked  upon  them  as  a  happy  people,  and  their  doctrine  as  funda- 
mentally true,  but  could  not  apply  the  comforts  thereof  to  myself,  being 
discouraged  from  so  doing  by  the  deep  sense  I  had  of  my  own  guilt  and 
depravity,  and  by  being  defeated  in  the  hopes  of  being  happy  in  the 
notions  which  I  had  formerly  imbibed.  Therefore,  I  despaired  of  being 
in  a  condition  better  than  the  generality  of  mankind,  or  different  from 
them.  But,  in  December,  1740,  my  younger  brother,  having  been  with 
the  Brethren  in  London,  came  to  see  me.  The  account  which  he  gave  of 
the  happy  course  he  observed  amongst  them,  struck  me  with  such  an 
agreeable  surprise,  that  I  could  not  but  return  with  him  thither.  My 
design  was  to  see  the  order  established,  and  to  feel  the  spirit  which  pre- 
vailed amongst  them  where  several  of  them  dwelt  together.  The  purpose 
of  my  visit  was  answered  to  my  great  satisfaction,  and  I  could  believe, 
not  only  that  they  were  right  both  in  principle  and  practice,  but  that  I 
might  have  a  share  of  the  same  grace  which  they  enjoyed.    After  having 


1 76 


Rev.  John  Gambold, 


r-^x      been  again  in  their  company.  I  perceived  an  impulse  upon  my  mind  to 
—      devote  myself  entirely  to  Him  who  died  for  me,  and  to  live  wholly  for 
£e  30  Him  and  tQ  His  service  » 

It  is  a  curious  fact,  that,  in  the  same  year  in  which  Wesley 
seceded  from  the  London  Moravians,  Gambold  became  en- 
amoured with  them.  Philip  Henry  Molther  had  created 
immense  confusion  and  bitterness,  by  preaching  the  unscrip- 
tural  doctrine,  that,  "  to  search  the  Scriptures,  to  pray,  or  to 
communicate,  before  we  have  faith,  is  to  seek  salvation  by 
works ;  and  such  works  must  be  laid  aside  before  faith  can 
be  received."  Strangely  enough,  Gambold,  and  also  West- 
ley  Hall  (another  of  the  Oxford  Methodists),  adopted  this 
dangerous  delusion.  Hence  the  following  from  Wesley's 
Journal : — 

"  1 74 1,  January  28.  Our  old  friends,  Mr.  Gambold  and  Mr.  Hall,  came 
to  see  my  brother  and  me.  The  conversation  turned  wholly  on  silent 
prayer,  and  quiet  waiting  for  God ;  which,  they  said,  was  the  only  possible 
way  to  attain  living,  saving  faith. 

"  Sirenum  voces,  et  Circes  pocula  nosti  ? 

u  Was  there  ever  so  pleasing  a  scheme  ?  But  where  is  it  written  ?  Not 
in  any  of  those  books  which  I  account  the  oracles  of  God.  I  allow,  if 
there  is  a  better  way  to  God  than  the  scriptural  way,  this  is  it  But  the 
prejudice  of  education  so  hangs  upon  me,  that  I  cannot  think  there  is. 
I  must,  therefore,  still  wait  in  the  Bible-way,  from  which  this  differs  as 
light  from  darkness."' 

The  reader  has  here  a  characteristic  specimen  of  Wesley's 
refined  irony,  and  determined  adherence  to  the  word  of  God. 
In  the  latter,  Gambold  sometimes  failed.  He  was  still  a 
young  man  of  only  thirty  ;  and  yet  not  a  few  of  the  years  of 
his  past  life  had  been  worse  than  wasted,  by  his  indulging 
in  the  philosophical  speculations  of  the  ancients,  instead  of 
taking  the  Scriptures  for  his  guide  ;  and  now,  when  he  had 
emerged  from  the  mists  of  the  early  ages  of  the  Christian 
Church,  he  suddenly  plunged  into  the  delusive  fog  of  the 
newly-arrived  Philip  Henry  Molther.  How  long  he  con- 
tinued there  we  have  no  means  of  knowing  ;  but  one  thing  is 
certain,  that,  the  above-named  heresy  occasioned  contentions 
which  ereated  a  partial  estrangement  between  him  and  his 
old  friend  Wesley.  In  July,  1741,  Wesley  had  to  preach 
before  the  Oxford  University,  in  the  church  of  St.  Mary's ; 


The  Moravian  Bishop. 


177 


and,  being  in  doubt  as  to  the  subject  of  his  sermon,  whether 

it  should  be  from  the  text,  "  Almost  thou  pcrsuadest  me  to  A~3 

be  a  Christian,"  or  from,  "  How  is  the  faithful  city  become  an 

harlot  !  "  he  went  to  Oxford,  a  month  before  the  time  of  its 

delivery,  to  advise  with  Gambold  concerning  it,  but  met  with 

a  response  far  from  friendly.    Wesley  writes  : — 

"  He  seemed  to  think  it  of  no  moment ;  '  For/  said  he,  '  all  here  are  so 
prejudiced,  that  they  will  mind  nothing  you  say.' " 

Wesley  adds : — 

"  I  know  not  that.    However,  I  am  to  deliver  my  own  soul,  whether 
they  will  hear,  or  whether  they  will  forbear." 

Even  this  was  not  all.     Only  a  fortnight  later,  Wesley 
wrote  : — 

"  1741,  July  2.  I  met  Mr.  Gambold  again,  who  honestly  told  me  he  was 
ashamed  of  my  company,  and,  therefore,  must  be  excused  from  going  to 
the  society  with  me.    This  is  plain  dealing  at  last." 

Such  was  another  of  the  disastrous  results  of  Molther's 
visit  to  the  London  Moravians  :  Wesley  and  Gambold, 
bound  together  by  hundreds  of  endearing  facts,  were  parted  ; 
and,  though  not  converted  into  foes,  were  no  longer  friends. 

It  is  a  melancholy  fact,  that  this  estrangement  was  not 
temporary.  Twelve  months  before,  the  friendship  between 
Whitefield  and  Wesley  had  been  ruptured  ;  but,  in  1742,  there 
was  a  sincere  and  hearty  reunion,  which  lasted  until  death. 
In  the  case  of  Gambold,  it  was  otherwise,  but  through  no 
fault  of  Wesley's.  On  December  23,  1745,  Charles  Wesley 
wrote  as  follows  : — 

"  I  met  my  old  friend,  John  Gambold,  at  my  printer's,  and  appointed 
to  meet  him  to-morrow  at  Dr.  Newton's.  I  brought  my  brother  with  me. 
I  found  the  Germans  had  quite  estranged  and  stole  away  his  heart,  which 
nevertheless  relented,  while  we  talked  over  the  passages  of  our  former 
friendship  ;  but  he  hardened  himself  against  the  weakness  of  gratitude. 
We  could  not  prevail  upon  him  to  meet  us  again." 

Yea,  more  than  this.    Eighteen  years  afterwards,  Wesley 
himself  made  the  following  entries  in  his  journal : — 

"1763,  November  5.    I  spent  some  time  with  my  old  friend,  John 

K 


1 78 


Rev.  John  Gam  do  Id, 


1 741  Gambolcl.  Who  but  Count  Zinzcndorf  could  have  separated  such  friends 
" —      as  we  were  ?    Shall  we  never  unite  again? 

Se  3°  «  December  16.  I  spent  an  agreeable  hour,  and  not  unprofitably,  with 
my  old  friend,  John  Gambold.  O  how  gladly  could  I  join  heart  and  hand 
again  !   But,  alas  !  thy  heart  is  not  as  my  heart  ! 8 

Gambold  would  not  resume  the  friendship  ;  but,  to  the  very 
last,  Wesley  held  him  in  high  esteem.  Only  twelve  months 
before  Gambold's  death,  he  spoke  of  him  as  being  one  of  the 
most  "sensible  men  in  England."1  But  to  return  to  Oxford, 
where  the  breach  first  occurred. 

Wesley's  sermon,  before  the  University,  was  preached  and 
published  ;  and  it  is  a  curious  fact,  that,  of  all  the  sermons 
Gambold  ever  preached,  only  two  have  appeared  in  print, 
and,  that,  one  of  the  two  was  delivered  in  the  same  year,  in 
the  same  church,  and  before  the  same  audience,  as  this  of 
Wesley's  was.  Gambold's  sermon  was  founded  upon  the 
text,  "  And  the  angel  said  unto  them,  Fear  not  :  for  behold 
I  bring  you  good  tidings  of  great  joy,  which  shall  be  to  all 
people  ;  "  and  was  entitled  :  "  Christianity  Tidings  of  Joy.  A 
Sermon  preached  before  the  University  of  Oxford,  at  St. 
Mary's,  on  Sunday,  December  27,  174 1.  Published  at  the 
request  of  Mr.  Vice-Chancellor." 

The  two  sermons  were  widely  different.  Wesley's  was 
intensely  practical  and  faithful;  an  earnest  and  compre- 
hensive enforcement  of  experimental  and  practical  religion, 
with  a  direct,  searching,  personal  application,  which,  under  the 
circumstances,  was  much  more  likely  to  be  censured  than 
applauded.  Gambold's  was  much  more  than  twice  the  length 
of  Wesley's  ;  but  not  half  so  simple  and  useful.  Wesley's 
was  full  of  the  Methodist  doctrine  of  the  day;  Gambold's 
was  a  metaphysical  disquisition,  which  might,  with  consist- 
ency, have  been  uttered  by  any  of  the  Oxford  divines 
opposed  to  the  Methodist  movement.  It  would  not  be  true 
to  say,  that,  his  remarks  were  not  pertinent ;  but  they  were 
not  what  such  an  audience  might  have  expected  from  a  newly 
converted  Methodist.  How  to  account  for  this  we  know 
not.  His  sermon  is  long,  learned,  and  able  ;  but  it  fails  to 
reach  the  heart  and  conscience  as  Wesley's  does.  Besides, 


1  Wesley's  Works,  vol  iii.,  p.  388. 


The  ]\Toravici7i  Bishop. 


179 


there  is  one  sentence  in  it  which,  as  coming  from  such  a  man,  1742 
is  perfectly  perplexing.  He  expressly  asserts  that  "  a  man's  Age~3 
sins  are  forgiven  in  baptism  ;"  and  that  baptism,  "the  channel 
of  remission,  is  qualification  enough  for  heaven,  to  those  who 
die  upon  it."  To  reconcile  the  discrepancy  between  this  and 
Gambold's  own  statements  as  already  quoted,  is  difficult,  if 
not  impossible.  The  fact  seems  to  be,  that,  though  he  had 
embraced  the  doctrine  of  salvation  by  faith  only,  he  was  still 
infected  with  some  of  the  High  Church  principles  of  the 
Oxford  Methodists  ;  and  his  evangelical  and  able  ministry 
was  marred  and  made  misty  by  the  philosophical  speculations 
and  reasonings  in  which  he  had  so  long  indulged.  That  he 
was  a  trustful  and  saved  believer  in  Jesus  Christ,  there  cannot 
be  a  doubt  ;  but  he  failed  to  announce  the  great  doctrines, 
which  he  had  been  taught  by  Bohler,  with  the  simplicity, 
clearness,  earnestness,  and  pathos  that  Wesley  did.  Wesley's 
heart  was  full  of  them ;  and,  in  all  his  wanderings,  they  were 
almost  the  only  theme  of  his  daily  ministry.  Gambold  held, 
and  also  preached  them ;  but,  perhaps,  from  his  metaphysical 
cast  of  mind,  they  were  not  so  clearly  and  forcibly  presented 
as  by  his  quondam  friend. 

Nine  months  after  the  delivery  of  his  sermon  before  the 
University,  Gambold  formally  severed  himself  from  the 
Established  Church,  and  united  with  the  Moravians.  He 
was  the  fifth  of  the  Oxford  Methodists  who  had  joined  the 
Brethren.  Of  these,  the  two  Wesleys  had  seceded, — or,  it 
might  almost  be  said, — had  been  virtually  expelled.  The 
third,  Benjamin  Ingham,  in  this  very  year,  1742,  transferred 
to  the  Moravians  more  than  fifty  societies,  which  he  had  been 
the .  instrument  of  raising  in  two  of  the  northern  counties. 
Westley  Hall,  the  fourth,  need  not  here  be  further  mentioned. 
Gambold,  the  fifth,  was  the  only  one  who  died  in  the  Mora- 
vian communion.  The  step  he  took  was  well-considered. 
He  might  seem  odd  ;  but  he  was  unquestionably  sincere.  The 
Moravians  in  England  were  only  of  a  few  years'  standing,  and 
had  many  faults ;  but  there  was  one  thing  in  existence  among 
them,  and  practised  by  them,  after  which  Gambold,  newly 
converted,  longed  with  the  utmost  earnestness, — Christian 
fellowship.  Of  this,  there  was  none  at  Stanton-Harcourt ;  and 
it  was  only  now,  in  1742,  that  his  old  friend  Wesley  thoroughly 


i8o 


Rev.  jfoJin  Gambold, 


j 742  succeeded  in  making  such  a  provision  for  the  Methodists,  by 
Age" 31  dividing  their  Societies  into  Classes.  This  was  the  thing  for 
which  Gambold  pined.  It  could  be  enjoyed  nowhere  except 
among  either  Wesley's  people  or  the  Moravians.  Gambold 
and  Wesley  were  no  longer  friends ;  and,  hence,  the  union  of 
Gambold  with  the  Brethren.  With  this  view,  he  applied  to 
them  for  admission,  committing  himself  to  their  direction, 
and  having  no  choice  with  regard  to  any  station  or  office  to 
be  held  by  him  in  the  future.  In  the  beginning  of  October, 
1742,  he  simply  writes  : — 

"Having  had  assurance  that  such  a  favour  might  be  granted,  I  left  my 
parish  with  a  view  to  live  wholly  with  the  Brethren." 

Of  course  he  had  previously  communicated  his  intention  to 
the  Bishop  of  Oxford,  and  also  to  his  patron,  Lord  Harcourt ; 
and  both  had  strongly  urged  him  to  change  his  purpose :  but 
his  resolution  was  fixed.  In  due  form  he  resigned  his  living, 
and  issued  an  address  to  his  parishioners,  of  which  the  follow- 
ing is  the  substance  : — 

"  It  is  not  in  consequence  of  any  resentment,  or  of  any  worldly  motive 
that  I  give  up  my  parish.  I  have  not  so  implicitly  given  up  my  judgment 
to  others  as  to  be  prevailed  upon,  by  their  persuasion,  to  take  this  step. 
The  reason  for  my  so  doing  is  well  grounded,  and  to  my  own  satisfaction. 
It  does  not,  I  assure  you,  proceed  from  any  dislike  that  I  have  to  the 
worship  of  God  in  the  Church  of  England.  I  find  no  fault  with  any 
passage  or  clause  in  the  Common  Prayer  Book.  Nor  can  I,  in  justice,  be 
considered  in  the  same  light  with  such  persons  as  slight  and  forsake  one 
party  of  Christians  and  go  over  to  another  without  sufficient  cause.  But 
that  which  has  determined  the  choice  I  have  made,  was  the  earnest  desire 
I  found  in  myself  of  that  improvement  in  the  knowledge  of  the  Gospel, 
and  in  the  experience  of  the  grace  of  Jesus  Christ,  which  I  stood  in  need 
of.  The  blessings  purchased  by  the  blood  of  the  Shepherd  of  our  souls, 
I  longed  to  enjoy  in  fellowship  with  a  little  flock  of  His  sheep,  who  daily 
feed  on  the  merits  of  His  passion,  and  whose  great  concern  is  to  build  up 
one  another  in  their  most  holy  faith,  and  to  propagate  the  truth,  as  it  is  in 
Jesus,  for  the  good  of  others.  His  gracious  presence,  the  power  of  His 
Word,  and  the  virtue  of  His  blood,  I  wanted  to  have  a  more  lively  sense 
of,  for  my  own  comfort  and  support  in  the  Christian  warfare ;  and  I  had 
reason  to  hope  for  those  means  of  happiness,  especially  where  brethren 
dwell  together  in  unity,  for  there  the  Lord  commandeth  His  blessing  and 
life  for  evermore.  This  is  all  I  aim  at  in  withdrawing  myself  from  you ; 
and  may  this  departure  give  no  offence  to  any  one. 

"  I  now  take  my  last  adieu,  and  earnestly  pray  for  you  and  for  myself. 
For  myself,  that  I  may  be  faithful  to  the  grace  of  our  Lord  Jesus  Christ, 


The  Moravian  Bishop. 


181 


and  prove  His  servant,  truly  devoted  to  Him,  where  I  am  going;  and  lji 
may  you,  where  you  remain,  be  as  obedient  to  the  influence  of  His  Spirit  — 
and  the  dictates  of  His  word  as  I  wish  to  be;  so  shall  we  one  day  rejoice  "^Se 
before  the  Great  Shepherd  of  our  souls,  that  merciful  and  compassionate 
Saviour,  in  whom  there  is,  in  the  meantime,  life,  peace,  and  joy  for  all 
believers.  I  do  not  go  from  you  because  I  cannot  live  in  the  Church  of 
England,  as  an  outward  profession,  or  because  I  prefer  any  other  form  of 
ecclesiastical  government  before  that  which  is  by  law  established  in  this 
kingdom ;  but  the  inducement  which  leads  me  to  this  change,  is  the  great 
concern  I  have  for  the  attainment  of  a  happy  state  of  mind  ;  and,  to  com- 
pass this  end,  no  means,  through  the  blessing  of  God,  appear  to  me  so 
proper  as  a  free  intercourse  with  those  who  are  of  the  same  principles 
with  my  own,  to  whom  I  may  communicate  without  reserve ;  and  from 
whom  I  can  receive  that  assistance  of  advice  and  comfort,  which  is  neces- 
sary for  a  person  encompassed  with  such  infirmities  as  I  am.  I  heartily 
wish  you  may  derive  more  benefit  from  the  instructions  of  my  successor, 
than  you  have,  or  could  have  done,  from  mine;  and  I  trust  this  will  be 
the  case." 

Nothing  need  be  added  to  this,  except  the  remark  that,  in 
these  days,  when  the  utility  and  necessity  of  meetings  for 
religious  fellowship  are  so  boldly  called  in  question,  an  argu- 
ment in  their  favour  may  be  taken  from  the  yearning  expe- 
rience of  this  Oxford  Methodist. 

Gambold  spent  twenty-nine  years  in  close  and  active  con- 
nection with  the  Moravians  ;  but  his  life,  compared  with  the 
career  of  Wesley  and  of  Whitefield,  was  uneventful. 

At  the  time  of  his  admission,  "  the  congregation  of  the 
Lamb,  with  its  officers  and  servants  as  settled  in  London," 
consisted  of  twenty-one  married  men,  thirteen  married  women, 
three  widowers,  five  widows,  sixteen  single  men,  and  fourteen 
single  women,  a  total  of  seventy-two  persons.  This  was  a 
small  affair.  The  Moravians  had  the  start  of  Wesley's  society 
in  London  ;  and  yet  that  Society,  in  February,  1743,  num- 
bered not  fewer  than  1950  members.1  It  is  also  a  curious 
fact,  that,  nearly  one  half  of  the  Moravian  Society  were 
office-bearers ;  that  is,  "  Congregation  Elders,  Vice  Elders, 
Eldresses,  Waiters,  Choristers,  Admonitors,  Censors,  Ser- 
vants, and  Sick  Waiters."  Excepting  Gambold  and  James 
Hutton,  none  seem  to  have  had  the  advantages  of  education ; 
and,  probably,  all  the  men  were  tradesmen,  journeymen,  or 


1  Stevenson's  "  City  Road  Chapel,"  p.  28. 


182 


Rev,  John  Gambold, 


1747  mechanics.1  This  was  the  society  Gambold  joined,  for  the 
A«^e~36  sa^e  °f  Christian  fellowship. 

His  stay  in  London  was  not  long.  On  the  14th  of  May, 
1743,  he  married,  and,  for  eighteen  months  afterwards,  abode 
in  Wales,  chiefly  at  Haverfordwest,  where  he  kept  a  school, 
and  preached  occasionally. 

Gambold  returned  to  London  in  November,  1744  ;  and 
here,  with  trifling  exceptions,  he  seems  to  have  resided  until 
his  death,  in  1771.  Here,  at  Fetter  Lane,  he  preached  with 
power,  eloquence,  and  sacred  unction ;  and  numbers  were 
benefited  by  his  ministry.  His  views  of  baptism,  and  his 
mode  of  administering  it,  may  be  gathered  from  a  paragraph 
in  the  "  Memoirs  of  James  Hutton,"  where,  under  date  of 
September  13,  1745,  it  is  said, — 

"  Gambold  baptized  Brother  Fell's  little  boy.  He  spoke  on  baptism, 
and  said,  '  it  was  a  delivering  a  child  over  into  the  death  of  our  Saviour.' 
After  prayer,  he  took  the  child  into  his  arms,  and,  taking  water  three 
times,  he  baptized  him  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost;  then,  singing  some  verses,  he  carried  the  child  round 
to  the  labourers  who  were  present,  who  blessed  him  by  laying  on  of 
hands." 

As  already  stated,  the  Moravian  Society  in  London  was 
small ;  but  its  meetings  were  numerous.  From  a  list  of  the 
"  public  and  private  opportunities  of  the  Brethren  at  London, 
throughout  the  whole  week,"  in  February,  1747,  we  learn  that 
they  had  four  sermons  every  Sunday,  two  in  English  and  two 
in  German  ;  also  German  preaching  every  Tuesday,  and 
English  every  Tuesday  and  Thursday.  Besides  these  ser- 
vices, however,  there  were  twenty-two  others  on  Sunday,  six 
on  Monday,  five  on  Tuesday,  thirteen  on  Wednesday,  nine 
on  Thursday,  five  on  Friday,  and  five  on  Saturday,  making 
seventy-two  religious  services  every  week,  exclusive  of  monthly 
general  meetings,  prayer  days,  children's  prayer  days,  and 
sacraments.  To  what  extent  Gambold  took  part' in  these 
Moravian  meetings,  it  is  impossible  to  say ;  but,  numerically 
considered,  there  was,  beyond  a  doubt,  sufficient  scope  to 
gratify  his  longings  for  religious  fellowship. 

In  1747,  Gambold,  accompanied  by  Ingham,  Okeley,  Hut- 


Hutton's  Memoirs,  p.  97. 


The  Moravian  Bishop, 


•33 


ton,  and  Cennick,  paid  a  visit  to  Hernhaag,  where  he  con-  I747 
tinued  for  several  months,  and  gained  the  respect  and  love  of 
all  who  knew  him.  His  visit  was  at  an  important  crisis  in 
the  Brethren's  history ;  and,  probably,  was  occasioned  by  the 
disastrous  fanaticism  which  had  broken  out  in  that  important 
settlement.  In  1738,  a  building  was  begun  at  Hernhaag, 
designed  to  serve  as  an  asylum  for  persons  educated  in  the 
German  Calvinistic  Church,  and  persecuted  on  account  of 
their  connection  with  the  Brethren.  In  1740,  a  congregation 
was  regularly  organized  ;  and,  in  a  few  years,  Hernhaag  con- 
tained a  greater  number  of  inhabitants  than  Herrnhut.  Here 
boarding-schools  were  established  for  the  education  of  the 
children  of  the  Moravian  ministers,  whether  employed  in  the 
service  of  the  church  at  home  or  in  foreign  lands  ;  and  the 
place  altogether  was  one  of  great  importance.  In  1746,  how- 
ever, there  was  the  utmost  danger  of  this  Christian  settlement 
being  ruined.  Here  began  an  evil,  which  soon  became  wide- 
spread, and  which  required  vigorous  and  long-continued  efforts 
to  annihilate.  The  following  is  extracted  from  Holmes'  "  His- 
tory of  the  Protestant  Church  of  the  United  Brethren  "  (Vol. 
U  p.  399)- 

"  In  their  zeal  to  root  out  self-righteousness,  the  Brethren  were  not 
sufficiently  on  their  guard  against  levity  of  expression.  The  delight  they 
took  in  speaking  of  the  sufferings  of  Christ,  which  arose  from  the  pene- 
trating sense  they  had  of  their  infinite  value,  by  degrees  degenerated  into 
fanciful  representations  of  the  various  scenes  of  His  passion.  Their  style, 
in  speaking  and  writing,  lost  its  former  plainness  and  simplicity,  and 
became  turgid,  puerile,  and  fanatical,  abounding  in  playful  allusions  to 
Christ  as  the  Lamb,  the  Bridegroom,  etc.,  by  which  He  is  described  in 
holy  writ,  and  in  fanciful  representations  of  the  wound  in  His  side.  In 
describing  the  spiritual  relation  between  Christ  and  His  Church,  the 
highly  figurative  language  of  the  Canticles  was  substituted  in  the  place 
of  the  dignified  simplicity,  used  by  our  Saviour  and  His  apostles,  when 
speaking  on  this  subject.  Some  less-experienced  preachers  even  seemed 
to  vie  with  each  other  in  introducing,  into  their  discourses,  the  most 
extravagant,  and  often  wholly  unintelligible,  expressions.  This  kept  the 
hearers  in  a  state  of  constant  excitement,  but  was  not  calculated  to  sub- 
ject every  thought  of  the  heart  to  the  obedience  of  Christ.  Religion, 
instead  of  enlightening  the  understanding,  governing  the  affections,  and 
regulating  the  general  conduct,  became  a  play  of  the  imagination. 

"This  species  of  fanaticism  first  broke  out  at  Herrnhaag,  in  the  year 
1746,  and,  from  thence,  spread  into  several  other  congregations.  Many 
were  carried  away  by  it,  for  it  seemed  to  promise  a  certain  joyous  perfec- 


184 


Rev,  Joint  Gambold, 


1749  tion,  representing  believers  as  innocent,  playful  children,  who  might  be 
J^-  g  quite  at  their  ease  amidst  all  the  trials  and  difficulties  incident  to  the 
Lfa  present  life.  The  effect  produced  was  such  as  might  be  expected.  The 
more  serious  members  of  the  church  (and  these  after  all  formed  the  major 
part)  bitterly  lamented  an  evil,  which  they  could  not  at  once  eradicate. 
Others,  considering  the  malady  as  incurable,  withdrew  from  its  com- 
munion. The  behaviour  of  such  as  were  most  infected  with  this  error, 
though  not  immoral  and  criminal,  was  yet  highly  disgraceful  to  their 
Christian  profession.  Had  not  God  in  mercy  averted  the  impending 
danger,  a  spirit  of  .religious  levity  and  antinomianism  might,  by  degrees, 
have  sapped  the  very  foundation  of  the  Brethren's  Church,  and  completed 
her  ruin." 

What  part  Gambold  took  in  this  affair  at  Herrnhaag,  and 
with  what  results,  we  have  no  means  of  knowing  ;  but  certain 
it  is,  that,  this  pestiferous  lusciousness  spread  to  England, 
and,  for  many  a  long  year  afterwards,  disgraced  the  Moravian 
hymns,  and  justly  exposed  the  Moravians  themselves  to  the 
censures  and  taunts  of  both  friends  and  foes.  It  would  be 
easy  to  quote  instances  illustrative  of  this,  from  the  English 
Moravian  Hymn  Book,  "  published  chiefly  for  the  Use  of  the 
Congregations  in  Union  with  the  Brethren's  Church,"  in 
1754;  but  the  reader  would  not  be  edified  by  such  quota- 
tions. 

The  Moravians  in  England,  when  compared  with  the 
Methodists,  could  hardly  be  considered  a  prosperous  com- 
munity. From  the  first,  a  considerable  number  of  their 
members  belonged  to  other  churches;  and,  in  1749,  an  effort 
was  made  to  multiply  such  extra-ecclesiastical  adherents,  by 
instituting  what  was  called  an  English  Tropus,  the  object 
being  to  provide  a  means  whereby  the  members  of  other 
communities,  and,  notably,  of  the  Church  of  England,  might 
be  enrolled  in  the  Moravian  Brotherhood,  without  severing 
themselves  from  the  churches  of  which  they  already  formed 
a  part.  This  was  one  of  the  subjects  discussed  at  a  synod 
held  in  London  in  the  above-mentioned  year  ;  and,  to  facili- 
tate the  matter,  Gambold  addressed  the  following  letter  "  To 
Papa,  i.e.  Count  Zinzendorf,"  the  beginning  of  which,  to  men- 
tion nothing  else,  shows  how  far  even  Gambold  had  fallen 
into  the  offensive  use  of  the  adulatory  language  of  Moravian 
sycophants. 

"Most  dear  and  PATERNAL  Heart,— A  certain  reflection  has  this 


The  Moravian  Bishop. 


185 


day  arisen  in  my  mind,  which,  such  as  it  is,  I  wish  to  communicate  to  you.  \ » 
I  perceive  that  you  and  your  faithful  colleagues  are  earnestly  labouring  to 
bring  it  about,  that,  those,  who  flee  from  the  fold  of  the  Anglican  religion, 
may  not  be  completely  cut  off  from  the  said  religion  ;  but  still  continue 
in  ecclesiastical  bond  with  it ;  and,  therefore,  you  propose  to  constitute 
an  Anglican  tropus  among  the  Brethren, — an  object  most  dear  to  us,  and 
with  the  greatest  propriety  recommended  ;  inasmuch  as  it  is  beginning, 
as  I  imagine,  to  be  thought  desirable  by  the  clergy  of  this  country  also.  I 
greatly  fear,  however,  that  there  are,  in  their  hierarchy,  certain  deficiencies 
which  may  occasion  some  obstruction  to  the  consent  of  the  majority  ; 
moreover,  other  considerations  may  oppose  the  arrangement,  that  one 
prelate  (the  others  being  unconsultcd,  except,  perhaps,  synodically), 
should  be  able  to  concede  this  privilege. 

"  Two  special  means,  or  symbols  of  union,  are  contained,  as  I  under- 
stand, under  the  word  Tropus.  One  requisite  is,  that  some  prelate  of 
the  Anglican  Church  should  be  invested  with  the  office  of  examining  into 
such  matters  as  the  Brethren  agitate,  and,  on  the  part  of  his  Church,  and 
with  the  seal  of  the  same,  assisting  at  their  ordinations.  The  other 
requisite  is,  that  the  Liturgy,  or  Prayers  of  the  Anglican  Church  should  be 
admitted  in  our  assembly.  The  former  involves  the  appointment  of  pru- 
dent political  men  ;  the  latter  provides  for  the  security  of  religious,  pious 
persons  sustaining  any  injury  from  us  ;  tending,  moreover,  to  the  abate- 
ment of  disaffection  as  respects  both  communities,  and  to  their  mutual 
benefit  and  salvation.  I,  therefore,  earnestly  desire  the  accomplishment  of 
the  design. 

"What  evil,' in  the  mean  time,  could  ensue  if  the  whole  Book  of  Prayers 
of  the  Anglican  Church  should  occasionally  be  used  in  public  ;  not  at  this 
time  as  prayers,  but  as  text  ;  and  an  explanation  occasionally  given  as  to 
the  passages  which,  with  us,  may  seem  to  require  some  explanation  ?  Cer- 
tain exceedingly  grand  portions  of  sacred  Scripture  which  are  intermingled 
with  these  may,  in  this  service,  be  omitted  as  being  beyond  all  dispute ; 
and  so,  in  six  or  eight  prelections,  or  short  discourses,  the  whole  may  be 
finished.  The  service  may,  with  propriety,  be  preceded  by  some  such 
introduction  as  the  following  : 

"'Inasmuch  as  we  and  some  other  nurslings  of  the  Anglican  Church, 
who  have  embraced  the  spiritual  aid  of  the  Moravian  Brethren,  yet  cer- 
tainly with  no  design,  by  so  doing,  of  departing  from  our  own  proper 
religion  ;  being,  however,  in  such  situation,  it  manifestly  follows  that  we 
constitute  an  assembly  which  is  extraordinary  and  extra-parochial,  being 
ecclesiastically  made  up  out  of  various  parishes  ;  and  that  we,  moreover, 
have  a  sacred  place  of  meeting,  which  certainly  is  not  a  parish  church  ; 
consequently  many  will  immediately  conclude  that  we  are  now  of  a 
different  mind,  and  that  we  have  altogether  forsaken  the  Anglican 
Church.  Such,  however,  would  be  an  erroneous  opinion.  That  we  con- 
stitute such  a  society  or  assembly  as  we  have  mentioned,  arises  from  our 
desire  to  exercise  that  salutary  and  vigorous  discipline  which  the  Anglican 
Church  pants  for  ;  but,  by  reason  of  its  exceeding  magnitude,  cannot 
maintain  ;  that  we  have  a  place  in  which  we  assemble,  and  a  pulpit, 


i86 


Rev.  John  Gambold, 


1749  arises  from  our  delight  in  hearing  the  principal  doctrine  respecting  the 
ge  ,g  death  and  grace  of  our  Redeemer  more  clearly  and  more  fully  enunciated 
0  there  than  can  in  these  times  be  expected  elsewhere,  notwithstanding 
the  same  doctrine  is  maintained  in  the  primary  article  of  the  Anglican 
Church.  There  is,  therefore,  no  reason  why  we  should  be  offended  with 
the  Church  of  our  fatherland  ;  and  let  it  not  so  tenaciously  disallow  to  us 
those  superadded  aids  for  our  benefit  and  edification  which  we  now  enjoy, 
and  nothing  will  be  more  agreeable  to  us  than  (provided  these  be  pre- 
served with  a  good  conscience)  henceforward  still  to  preserve  with  it  the 
bond  of  unity.  For  we  are  able  to  do  so  both  openly  and  sincerely.  In 
testimony  of  this,  we  are  prepared  to  adopt  in  our  assemblies  the  Liturgy 
or  Common  Prayers  of  the  Anglican  Church.  But,  because,  as  we  are 
informed,  the  use  of  the  Anglican  Liturgy,  beyond  the  ordinary  churches, 
will  either  be  unlawful,  or,  at  least,  exceedingly  offensive  ;  and  as  a  kind  of 
secret  disaffection,  rather  than  amity,  might  arise  therefrom  with  those 
whom,  from  the  most  sincere  respect,  we  would  not  injure  even  in  the 
least,  we  must  therefore  defer  the  adoption  of  this  Liturgy,  in  our 
proscucha  or  house  of  prayer,  until  full  liberty  of  using  it  be  granted  to 
us  by  those  who  have  the  authority.  In  the  meantime,  however,  in  order 
to  its  being  made  manifest  that  what  we  have  asserted  is  true,  that  union 
with  the  Church  of  our  fatherland  is  possible,  since  no  violence  is  thereby 
done  to  our  conscience  (providing  there  be  left  to  us  discipline  and  evan- 
gelization, neither  one  nor  the  other  of  which  being  opposed  to  the 
Anglican  Church  ;  nay,  perhaps,  more  closely  allied  to  it  than  some 
imagine),— let  us  proceed  to  examine  in  due  order  the  whole  liturgy  of 
the  Anglican  Church.  As  to  what  others,  who,  diverging  into  sects,  have 
departed  from  the  Anglican  fold,  may  have  to  object  to  this  Liturgy  I  shall 
take  no  notice,  for  they  and  we  are  neither  affected  nor  aggrieved  by  the 
same  things.  But,  throughout  this  examination  I  shall  make  it  my 
special  care  to  omit  nothing  which  can,  in  accordance  with  our  light  and 
principles,  or  indeed  ever  can,  occasion  any  obstacle  to  any  one  of  us. 
To  such  passages  I  shall  assign  that  sense  and  exposition  which  I  judge 
to  have  been,  and  to  be,  the  true  meaning  ;  and,  unless  I  am  deceived, 
such  will  be  found  neither  grievous  nor  unreasonable  to  the  mind  which 
is  imbued  with  the  clearer  knowledge  and  love  of  the  Saviour/ 

"  I  have  run  out  further  than  is  suitable  for  an  introduction ;  but,  as  if 
carefully  reviewing  the  whole  matter  in  question,  I  have  been  imagining 
what  effect  would  result  from  the  procedure:  the  same  that  you  also 
desire  through  the  means  of  a  Tropus,  only  more  feebly  and  less  con- 
stant. But  why,  in  any  degree,  less  constant?  Because  it  is  sufficiently 
constant,  considering  the  novelty  of  the  measure.  Such  a  declaration 
would  sink  into  the  memory,  and  would  be  preserved  by  all  as  a  memorial 
of  the  true  mind  and  will  of  the  Brethren. 

"  Your  most  respectful  son,  and  desiring  to  be  excused,  though  some 
should  prate  beyond  their  measure, 

"John  Gambold."1 


Hutton's  Memoirs,  p.  245. 


The  Moravian  Bishop, 


i87 


This  long  and  tiresome  letter  is  not  without  its  use.  For  1749 
eight  years,  Gambold  had  been  a  Moravian;  he  was  in  the  Age~38 
vigour  of  his  manhood  ;  but  his  mode  of  thinking  and  style 
of  writing  were  not  improved ;  nay,  had  become  as  murky  as 
the  religious  clouds  in  which  he  lived.  Besides,  he  was  only 
eleven  years  the  junior  of  Zinzendorf,  and  was  naturally  and 
scholastically  his  equal,  if  not  his  superior ;  and,  yet,  con- 
taminated by  the  sycophancy  of  his  associates,  Gambold,  the 
Oxford  student,  the  learned  mystic,  the  dramatic  poet,  con- 
descends to  use  the  offensive  twaddle  then  so  common,  and 
must  needs  address  the  ambitious  foreigner  as  "  Papa,"  and 
"  Most  dear  and  paternal  Heart."  Think  of  Wesley,  or  even 
of  Ingham,  employing  such  epithets  as  these  !  The  manli- 
ness of  the  man  was  being  dwarfed  by  the  fooleries  of  his 
friends. 

But,  apart  from  this,  Gambold's  letter  is  a  curious  pro- 
duction, and  not  without  interest  at  the  present  day,  as  con- 
taining a  scheme  for  a  kind  of  amalgamation  of  some  of  the 
Moravians  with  the  Established  Church.  The  Moravians 
differed  from  the  Methodists  ;  for  Zinzendorf,  at  the  very 
Synod  held  immediately  after  the  date  of  Gambold's  letter, 
formally  announced  that  the  English  Moravians  were  "  now 
openly  in  the  eye  of  the  world  acknowledged  to  be  a  Church  ;" 
whereas  Wesley,  to  the  day  of  his  death,  denied  this  distinc- 
tion to  the  Methodists,  affirming,  in  the  strongest  terms,  that 
the  Methodists  were  not  a  Church,  but  only  Societies  within 
a  Church.  Thus,  the  position  of  the  two  communities  was 
different.  To  be  consistent,  the  Methodists*  might  have 
claimed,  and,  indeed,  ought  to  have  claimed,  membership 
with  some  existing  Church,  beyond  the  circle  of  the  Society 
enclosure ;  but,  according  to  Zinzendorf  and  the  London 
Synod  of  1749,  the  Moravians  were  themselves  a  Church; 
and,  hence,  for  any  Moravian,  like  Gambold,  to  profess  him- 
self a  member  of  the  Anglican  Church,  was,  in  point  of  fact, 
to  claim  to  be  a  member  of  two  Churches  instead  of  one. 
This  was  a  grave  inconsistency ;  but,  in  accordance  with 
Gambold's  suggestions,  an  attempt  was  made  to  carry  it  into 
effect. 

The  proposed  Synod  met  in  London,  in  September,  1749; 
and  "the  Most  Reverend  Thomas  Wilson,  Bishop  of  Sodor 


i88 


Rev.  John  Gambold, 


1749  and  Man,"  already  in  the  eighty-sixth  year  of  his  age,  with 
Age~38  great  formality,  and  with  a  pomp  of  language  almost  startling, 
was  "  chosen  into  the  order  and  number  of  the  Anetecessors 
of  the  General  Synod  of  the  Brethren  of  the  Anatolic  Unity/' 
It  was  also  decreed  further,  "that,  the  aforesaid  Most  Rever- 
end Prelate  ought  to  be  offered  the  administration  of  the 
Reformed  tropus  in  our  hierarchy  for  life,  with  full  liberty,  in 
case  of  emergency,  to  employ,  as  his  substitute,  the  Rev. 
Thomas  Wilson,  Royal  Almoner,  Doctor  of  Theology,  and 
Prebendary  of  St.  Peter's,  Westminster." 

The  good  old  Bishop,  with  joy  and  thankfulness,  accepted 
the  office  to  which  the  Moravians  had  elected  him  ;:  and, 
thus,  Gambold  and  Zinzendorf  succeeded  in  securing  the 
patronage  of  an  English  Prelate.  Practically,  the  arrange- 
ment was  of  little  use,  perhaps  of  none  at  all.  Five  years 
afterwards,  the  venerable  and  pious  Bishop  was  gathered  to 
his  fathers,  at  the  age  of  ninety-one. 

Moravianism  and  its  illustrious  *  Papa  "  had  now  arrived  at 
the  zenith  of  their  offensive  ambition.  It  would  be  useless, 
and  also  far  from  pleasant,  to  disinter  the  history  of  the 
Moravian  Brotherhood  at  this  important  crisis.  A  few  of  the 
facts  have  been  mentioned  in  Ingham's  Memoir;  and -nothing 
more  need  now  be  added,  except,  that,  while  Zinzendorf  was 
almost  idolatrously  honoured  by  the  Moravians  themselves, 
he  was  the  subject  of  severe  but  just  attacks  outside  the  pale 
of  his  own  community.  Prudently,  though  perhaps  some- 
what arrogantly,  he  generally  declined  to  defend  himself, 
partly  on  the  ground  that  royalty  always  acted  thus  ;  but  he 
found  it  desirable  to  do  something  else  which  was  almost 
tantamount  to  this.  In  this  same  year,  1749,  he  published,  in 
his  own  private  printing-office,  a  folio  volume  of  184  pages, 
entitled,  "Acta  Fratrum  Unitatis  in  Anglia,  1749;"  the 
whole  of  which,  with  the  exception  of  the  sixth  section  of 
the  second  part,  was  translated  or  edited  by  Gambold.  The 
first  part  of  this  curious  work  consists  entirely  of  Acts  of 
Parliament  and  Reports  of  Parliamentary  Committees  in 
reference  to  the  Brethren,  together  with  original  documents 
adduced  as  proofs  of  the  propositions  which  had  been  made. 


Hutton's  Memoirs,  p.  246. 


The  Moravian  Bishop. 


189 


The  second  part  embraces  : — 1.  A  paraphrase  of  the  twenty-  175° 
one  Articles  of  the  Confession  of  Augsburg  ;  2.  The  Breth-  Age  39 
ren's  method  of  preaching  the  Gospel  according  to  the 
Synod  of  Berne ;  3.  The  Moravian  Litany ;  4.  Extracts 
from  the  Minutes  of  Moravian  Synods;  5.  Zinzendorfs 
Rationale  of  the  Brethren's  Liturgies  ;  6.  Original  passages 
from  the  writings  of  the  early  fathers  of  the  Church,  and  of 
theologians  of  the  middle  ages. 

This  was  not  the  only  service  which  Gambold  rendered  to 
Zinzendorf  and  the  Moravians.  On  June  4,  1750,  he  sent  to 
Spangenberg  a  long  letter,  wrhich  was  afterwards  published  in 
a  pamphlet,  with  the  title,  "  An  Essay-  towards  giving  \some 
just  ideas  of  the  personal  character  of  Count  Zinzendorf,  the 
present  Advocate  and  Ordinary  of  the  Brethren's  Church  :  In 
several  Letters  wrote  by  Eye-Witnesses.  Published  by  James 
Hutton,  late  of  Westminster,  and  now  of  Chelsea.  London, 
x755-"  8vo.  Gambold's  letter  is  too  long  for  insertion  here  ; 
but  throughout  it  is  a  vindication  of  the  Count, — the  best 
doubtless  that  Gambold  could  supply, — and  a  few  extracts 
may  be  useful  : — 

"  There  are  a  great  number  of  thinking  persons,  who,  if  the  bear-skin 
could  be  taken  off  from  the  Brethren,  would  directly  be  well  satisfied  with 
that  somewhat  extraordinary,  but  yet  reasonable,  zeal  for  the  funda- 
mentals of  Christianity,  which,  after  all,  is  the  Brethren's  whole  mystery 
and  peculiarity." 

"  The  Brethren's  Church  has,  at  present,  an  illustrious  nobleman  both 
for  her  Advocate  and  Ordinary ;  and  most  of  the  hard  imputations  cast 
upon  her  by  her  antagonists  are  levelled  against  him,  and  either  arise 
from  or  imply  a  misunderstanding  of  his  true  character.  He  is  an  extra- 
ordinary person  or  genius,  and,  as  such,  requires  to  be  looked  at  in  a 
particular  point  of  view,  if  one  will  avoid  error.  I  will,  therefore,  do 
nothing  else  but  set  down  to  that  end  some  remarks  which  occur  to  me, 
from  ten  or  eleven  years'  acquaintance  with  him." 

"  Count  Zinzendorf  has  in  him  something  unlike  other  people.  But 
what  is  it  ?  A  very  tender  and  deep-rooted  love  to  our  blessed  Redeejner, 
and  the  highest  and  most  honourable  conceptions  of  His  atonement. 
He  willingly  believes,  as  the  New  Testament  supposes,  that  the  bitter 
sufferings  of  the  Saviour  are  alone  able  to  enervate,  as  well  as  atone  for 
sin;  and  the  contemplation  and  influence  of  His  tormented  person,  to 
effect  our  sanctification  in  all  its  branches.  And  all  the  hearty  expres- 
sions to  the  honour  of  Jesus,  that  are  found  in  ancient  Hymns,  or  Medita- 
tions of  pious  Divines,  (which,  because  mankind  do  not  always  keep  up  to 
the  same  strain  of  truth,  are  unjustly  looked  upon  as  flights  and  raptures), 
are  with  him  serious  principles." 


190 


Rev.  John  Gambold, 


o  "Some  have  censured  him  for  introducing,  or  suffering  to  be  intro- 
duced, some  new  Phrases,  and  delivering  assertions  which  have  the  look 
of  Paradoxes ;  but  these  Phrases  and  Paradoxes,  when  examined  to  the 
bottom,  are  orthodox ;  and,  if  not  verbatim  used  in  former  ages,  are,  at 
least,  parallel  to  the  always  received  theological  language;  and,  upon 
some  occasions,  are  necessary,  and  happily  effectual,  to  set  people 
a-thinking,  and  to  recover  in  their  minds  the  full  idea  belonging  to  many 
terms  and  sayings  over  which  they,  by  frequent  repetition,  have  fallen 
asleep,  and  forgot  the  force  and  import  of  them.  In  the  same  view,  he 
also  likes  very  much  to  translate  the  Scriptures  in  a  free,  round  manner, 
and  in  modern  words." 

"  The  same  jealousy  to  keep  the  word  of  God  from  being  robbed  of  its 
energy,  has  led  him  to  oppose  another  abuse.  Many  pious  people,  though 
not  sleepy  and  unmoved  by  the  words  they  repeat,  yet  amidst  their  best 
emotion,  have  only  vague  and  indeterminate  ideas,  nor  can  it  be  known 
precisely  what  they  mean.  Now,  though  a  dealer  in  mere  metaphors  and 
allegories  may  be  a  very  good  soul,  yet,  it  is  not  for  the  honour  of  God, 
that  its  doctrine  should  rest  upon  such  a  foundation ;  but  all  its  assertions 
must  rather  be  literally  ascertainable  realities,  in  the  same  manner  as 
physical  ones  are,  upon  a  nearer  experience;  and  this  is  the  motive  of  his 
bringing  spiritual  matters  to  a  point,  under  a  clothing  and  illustration 
somewhat  philosophical,  for  a  season,  until  the  supposition  that  those 
matters  are  only  something  shadowy,  and  not  substance,  is  exploded." 

"  His  original  design  was  purely  to  preach  and  recommend  his  Saviour 
to  mankind  at  large,  wherever  he  could  find  audience.  It  was  wholly 
accidental,  and  by  him  unsought,  that  he  has  been  entrusted  with  the 
direction  of  a  particular  Church.  However  others  may  look  upon  the 
occurrences  in  the  Brethren's  congregation,  lie  is  always  deeply  struck 
with  reverence  for  our  Saviour's  immediate  guidance  of,  and  benediction 
over  the  whole,  which  occasions  his  using,  sometimes  about  things  which 
others  may  account  small  or  common,  that  mag7iifice7ice  of  expression 
which  is  observable  in  him.  The  same  tender  attention  to  his  Master's 
mind  and  order,  renders  him  sometimes,  when  he  apprehends  any  devia- 
tion therefrom,  more  vehement  in  his  manner,  than  is  incident  to  those 
who  have  not  zeal  enough  ever  to  be  constrained  in  spirit.  Upon  this 
account,  he  has  been  thought  magisterial ;  but  very  unjustly,  for,  abstract- 
ing from  the  fervour,  which,  in  an  agony  of  faithfulness,  he  may  at  such 
times  discover,  lie  is  ready  to  be  informed  by.  any  one,  distrustful  of 
himself,  extremely  moderate  towards  those  against  whom  he  may  be 
expected  to  be  sharp,  and  not  at  all  fond  of  power. 

"  Further,  from  a  long  experience  in  regard  to  congregations,  he  some- 
times delivers  his  opinion  about  the  method  of  carrying  on  the  Gospel 
work  in  a  very  systematical  manner,  implying,  one  might  think,  a  great 
deal  of  policy;  but,  when  his  counsels  are  traced  to  their  first  idea,  they 
are  always  an  inculcation  of  one  or  other  of  the  known  maxims  of  our 
Saviour,  with  only  a  more  direct  application  to  special  and  present  cases 
than  is  common. 

"  He  is  deeply  persuaded  of  the  blessed  ends  attained  by  gathering 


The  Moravian  Bishop. 


191 


some  of  the  children  of  God  together  into  such  little  congregations  as  he  I7 

has  the  care  of  ;  but  he  is  also  fully  convinced,  not  only  that  there  are   

many  more  of  God's  children  remaining  scattered  in  the  several  Christian  Age  40 
parties  and  societies  ;  but  even  that  the  establishments,  confessions, 
forms  of  worship,  etc.,  in  those  societies,  have  a  blessed  effect  for  the 
salvation  of  such.  For  which  reason,  if  the  hearts  on  all  sides  did  but 
permit  things  to  go  according  to  his  mind,  the  souls  who  are  quickened 
to  spiritual  life,  even  through  the  necessity  of  the  Brethren,  should,  not- 
withstanding, remain  generally  in  the  communion  and  way  they  had 
been  brought  up  in,  without  the  least  affront  or  infringement  offered 
thereto. 

"  His  noble  way  of  thinking,  in  several  other  particulars,  will  not  so 
much  recommend  him  at  first  sight,  as  expose  him  to  censure  ;  but  noble 
it  is,  however,  and  will  be  found  best  in  the  end.  He  is  against  using  any 
compulsion  with  hearts,  who  ought  to  be  led  by  the  love  of  the  Saviour, 
and  by  a  new  nature  ;  and  is  endeavouring  to  bring  the  discipline  of  the 
congregation  to  such  a  temperature,  as  that  it  may  assist  a  work  of  grace 
where  it  is,  but  not  mimic  it  where  it  is  not.  In  pursuance  of  which 
principle,  he  rather  tolerates  (with  secret  grief  and  employing  only  distant 
hints),  several  unessential  faults  of  those  about  him,  than  correct  them 
with  detriment  to  the  ingenuity  of  spirit.  These  faults  are  charged  upon 
him  ;  as  for  instance,  a  few  ill-judged  flights  of  spiritual  joy  and  cheerful- 
ness, which  he  discerned  to  be  such  from  the  beginning,  but  would  not 
retrench  them,  because  they  would  not  subside  of  themselves  ;  and  the 
true  Christian  gaiety  of  spirit  is  too  valuable  a  jewel  to  hazard  the  break- 
ing of  it,  by  a  rough  blow  in  the  polishing.  So  far  goes  the  generosity  of 
his  conceptions,  that  he  is  resolved  to  drop  the  whole  fabric  of  the  con- 
gregation, if  ever  the  life  and  spirit  should  be  found  to  have  left  it.  No 
wonder,  then,  that  he  insists  upon  adapting  the  outward  worship,  from 
time  to  time,  to  the  inward  state  of  the  members  ;  so  that  the  Liturgy, 
from  honesty  and  not  from  fickleness,  is  capable  of  many  progressive 
gradations,  and  even  of  retrogradations,  rather  than  fall  into  hypocrisy. 

"  In  short,  the  person  I  have  been  speaking  of  is  a  plain  man,  who  pro- 
ceeds straight  forward  ;  and,  amidst  all  the  richness  of  his  active  and 
extensive  genius,  will  always  be  serving  and  inculcating  one  only  point, 
namely,  the  meritorious  sufferings  of  our  Creator, — a  point  by  which 
alone  Christians  are  distinguished  from  Deists.'"' 

How  far  this  serves  as  a  vindication  or  apology,  the  reader 
must  form  his  own  opinion  ;  but  it  exhibits  the  fidelity  of 
Gambold  to  his  German  leader,  and  also  indicates  some  of 
the  principles  which  Gambold  himself  entertained  at  this 
period  of  his  history. 

Gambold  did  more  than  this  for  the  censured  Zinzendorf. 
In  175 1,  a  five  shillings  volume  was  published,  with  the  title, 
"  Maxims,  Theological  Ideas,  and  Sentences,  out   of  the 


192 


Rev.  John  Gambold, 


1754     present  Ordinary  of  the  Brethren's  Dissertations  and  Dis- 
i(^r43  courses,  from  the  year  1738  to  1747.     Extracted  by  John 
Gambold,  M.A.    8vo.    In  his  Preface,  Gambold  writes  : — 

"  Every  one  has  heard,  in  some  light  or  other,  this  noble  person's  name 
mentioned.  To  judge  impartially  of  him,  we  are  to  look  back  at  what  he 
has  preached  in  a  course  of  several  years,  especially  since  the  discourses, 
by  their  nature  and  circumstances,  were  such  a  free  out-pouring  of  his 
hearts 

To  this  there  could  be  no  objection;  but  it  may  be  doubted 
whether  Gambold's  extracts  were  as  impartial  as  he  wished 
them  to  be  regarded. 

In  1753,  Gambold  rendered  another  service  to  the  Count, 
by  the  publication  of  "The  Ordinary's  Remarks  upon  the 
manner  of  his  being  treated  in  Controversy.  Translated  from 
the  High-Dutch,  with  a  Preface,  by  John  Gambold,  Minister 
of  the  Moravian  Chapel  in  Fetter  Lane." 

And  shortly  after  this,  in  1754,  Gambold  issued,  "A 
Modest  Plea  for  the  Church  of  the  Brethren,"  of  which 
publication,  Lavington,  Bishop  of  Exeter,  wrote  : — 

"The  whole  drift  of  this  pamphlet  is  to  commend  their  sect  in  general 
terms,  without  answering  any  one  accusation  brought  against  them."1 

Lavington  was  a  bitter  antagonist,  and  what  he  says  must 
be  received  with  caution  ;  but  still,  the  very  title  of  Gambold's 
production  indicates  that  the  Brethren's  Church  was  hardly 
perfect. 

More  than  this.  In  1754,  was  published  the  largest  hymn- 
book  in  the  English  language :  "  A  Collection  of  Hymns  of 
the  Children  of  God  in  all  Ages,  from  the  Beginning  till  now. 
In  two  Parts.  Designed  chiefly  for  the  Use  of  the  Congrega- 
tions in  Union  with  the  Brethren's  Church."  Two  Volumes, 
pp.  380,  and  .390.2    8vo.    Zinzendorf  projected  this;  but 

1  "  The  Moravians  Compared  and  Detected,"  1775,  P-  l5Q> 
2  It  is  said,  on  what  authority  we  know  not,  that  Gambold's  contribu- 
tions to  this  hymn-book  consisted  of  twenty-eight  original  hymns,  and 
eleven  translations  from  the  Greek,  Latin,  or  German.   (IVesleyan  Times, 
January  23,  1865.) 

The  following  are  the  first  lines  of  both,  the  numbers  being  those  of 
the  hymns  as  they  are  placed  in  the  respective  volumes  : — 

TRANSLATIONS. 
Vol.  I.    182.  Ye  elect,  who  peace  possess  unshaken. 

„       183.  I'm  bound  fast,  with  Jesus' grave  clothes  platted. 


The  Moravian  Bishop. 


193 


Gambold  was  his  chief  editor.1  The  Preface,  which  probably  1754 
was  Gambold's  production,  contains  the  following  description  Age~4 
of  the  Brotherhood  : — 

"  The  Brethren's  grand  topic,  in  their  hymns,  as  every  one  may  see, 
is  the  Person  and  Propitiation  of  Jesus  Christ.  They  collect,  as  in  the 
focus  of  a  burning  glass,  what  has  descended  to  them  from  past  ages,  or 


In  this  sense  we're  a  body. 
Jesu,  Saviour  of  man's  nature. 
Be  propitious. 
O  thou  eternal  Saviour. 
Majestic  Father  !  whose  pity  gave. 
Saviour  of  the  nations,  come. 
Thousand  times  by  me  be  greeted. 
O  head  so  full  of  bruises. 
O  World  !  attention  lend  it. 

ORIGINAL  COMPOSITIONS. 
Vol.  II.      1.  God  we  praise,  that  in  these  days. 
„        1 7.  What  says  a  soul,  that  now  doth  taste. 
„        34.  No  more  with  trembling  heart  I  try. 
„        42.  O  tell  me  no  more. 
„        50.  Ye  who  have  known  th'  atoning  blood. 
„        51.  Jesu,  that  gentle  touch  of  thine. 
„        55.  How  happy  is  the  heart. 
„        56.  Jesu,  each  blind  and  trembling  soul. 
„        58.  How  is  it,  Lamb  ? 
„        66.  How  happy  we,  when  guilt  is  gone. 
„        67.  How  Christ  his  souls  doth  bless. 
,,        71.  Grant  Lord,  I  ne'er  may  doubt  again. 
„        89.  Hear  what  of  him  and  me  this  day. 
„       127.  After  the  labours  of  thy  life. 
„       138.  Attend,  O  Saviour,  to  our  prayer. 
„       167.  Few  in  former  times  could  venture. 
„       168.  For  us  no  night  can  be  happier  styled. 
„       169.  Whene'er  him  I  can  cat. 
„       170.  The  man  from  Nazaret. 

185.  They  who  now  God's  children  are. 
„       199.  O  my  Lamb!  thou  slaughter'd  Prince  !" 
„       230.  That  I  am  thine,  my  Lord  and  Go<i 
»       3°3-  Should  an  historiographer. 
„       304.  Of  this  point  so  divine. 
„       431.  Since  I,  a  worm  unworthy. 
„       451.  Look  on  me,  Lamb,  a  child  of  thine. 
Can  these  hymns  be  Gambold's  ?    We  doubt  it.    Nay,  we  hope  that 
they  are  not.    It  is  scarcely  possible  to  conceive,  that  a  man  of  such  cul- 
ture could  write  such  doggerel.    With  two  or  three  poor  exceptions,  they 
ought  never  to  have  been  printed.    To  say  nothing  of  their  horribly 
limping  rhythm,  they  have  far  too  much  of  the  irreverent  familiarity  with 
the  Divine  Redeemer,  which  was  so  offensively  employed  in  the  hymns 
at  that  time  sung  by  the  Moravian  Brotherhood.    The  two  best  are  re- 
published in  Gambold's  Works. 

Hutton's  Memoirs,  p.  303. 


Vol.  I. 


184. 
191. 
192. 

193. 
208. 
211. 
221. 
222. 
442. 


O 


194 


Rev.  Jo  hi  i  Gambold, 


I754     properly  from  the  Bible  itself,  upon  this  head  ;  and,  that  it  may  not  be 

  evaded  under  the  notion  of  dicta  ardentia,  they  present  it  in  a  system, 

^oe  43  an(j  apply  that  system  to  practice.  They  affirm  our  free  acceptance  with 
God  as  sinners,  and  through  pure  grace,  and  yet  the  necessity  of,  and 
powerful  assistances  for,  a  most  real  holiness  of  life  afterwards,  with  such 
a  warmth,  upon  each  of  these  subjects  successively,  that  many  a  reader 
runs  away  with  the  supposition  of  their  over-doing  on  that  side  he 
happened  to  take  notice  of,  for  want  of  waiting  the  balance.  They  cherish, 
as  an  hereditary  platform  from  their  ancestors,  a  very  high  persuasion  of, 
and  very  strict  rules  concerning,  a  New  Testament  Church.  To  mention 
but  one  peculiarity  more,  they  continually  betray  a  burning  propensity  to 
the  work  of  propagating  the  Gospel  of  peace.  If  any  one  finds  more 
things  uttered  in  this  spirit,  than  he  can  make  application  of  in  his 
sphere,  let  him  remember  that  these  are  a  people,  very  many  of  whose 
members  have  such  a  call.  Above  a  hundred  of  them  have  already 
consumed  and  laid  down  their  mortal  tabernacles  in  ministering  the 
Gospel  to  the  heathen.'' 

The  last  statement  is  remarkable,  and  greatly  to  the  honour 
of  the  Brethren's  Church,  especially  when  it  is  remembered 
that  only  thirty  years  had  elapsed  since  the  Church  was 
founded  at  Herrnhuth,  in  Germany. 

From  these  brief  notices  of  his  literary  labours,  it  will  be 
seen,  that,  Gambold  was  a  faithful,  unflinching  friend  of  the 
illustrious  Count.  The  English  Moravians  were  passing 
through  the  terrible  crisis  already  mentioned  in  the  Memoir 
of  Ingham.  They  were  nearly  wrecked  ;  and  not  unde- 
servedly. Ingham  left  them  ;  but  Gambold  did  his  utmost 
to  defend  them  ;  and,  as  the  chief  English  member  of  their 
community,  was  ordained  a  "  Chor-Episcopus"  in  other  words, 
an  Assistant  Bishop.  The  ceremony  took  place  at  a  Synod, 
held  at  Lindsey  House,  London,  in  November,  1754  ;  and 
was  performed  by  Bishops  Watteville,  and  John  and  David 
Nitschmann.1  , 

Little  more  remains  to  be  told  of  this  sincere  and  devoted 
man.  For  seventeen  years,  he  wore  the  honours  of  his  office 
"with  humility  and  diffidence."  The  writer  of  the  Memoir, 
prefixed  to  Gambold's  works,  remarks  : — 

"  Such  a  Bishop  would  have  justly  been  esteemed  an  honour  to  any 
Church,  whether  ancient  or  modern,  if  disinterestedness  of  spirit,  humility 
of  mind,  devotion  of  heart,  a  benevolent  disposition  towards  all  men,  and 


1  Hutton's  Memoirs,  p.  294,  and  Holmes'  History  of  the  United 
Brethren,  vol.  ii.,  p.  41. 


715*  Moravian  Bishop. 


195 


a  voluntary  submission  to  the  service,  not  only  of  the  Church  in  general,  Xy( 
but  of  every  member  thereof,  though  in  the  most  inferior  situation,  be  — 
the  proper  qualifications  and  distinguished  ornaments  of  the  Christian 

Age 

Episcopacy." 

It  has  been  already  stated,  that,  of  the  thousands  of  sermons 
which  Gambold  preached,  during  the  thirty-eight  years  of  his 
Christian  ministry,  only  two  were  printed.  One  of  these  was 
delivered,  before  the  University  of  Oxford,  in  1741  ;  the 
other,  in  Fetter  Lane  Chapel,  London,  on  a  National  Fast 
Day,  in  1756. 

At  the  latter  period,  the  nation  was  in  a  state  of  great 
excitement  and  alarm.  War  with  France  was  inevitable. 
February  6,  1756,  was  observed  as  a  day  of  humiliation  and 
prayer.  Such  a  fast  in  London  had  not  been  seen  since 
the  Restoration.  Business  was  suspended  ;  and  churches  and 
chapels  everywhere  were  crowded.  Gambold's  sermon  was 
founded  upon  the  text,  "  Tremble,  thou  Earth,  at  the  pre- 
sence of  the  Lord ;"  and,  when  published,  was  entitled, 
"The  Reasonableness  and  Extent  of  Religious  Reverence." 
Though  somewhat  metaphysical  in  its  style,  and  mode  of 
reasoning,  it  displays  ability,  and  is  worth  perusing. 

So  far  as  is  known,  there  are  only  two  other  works  with 
the  publication  of  which  Gambold  was  connected.1  One 
was  a  beautiful  and  comprehensive  Catechism,  of  about 
sixty  pages,  i2mo,  published  in  the  year  1765,  with  the 
title,  "  A  Short  Summary  of  Christian  Doctrine,  in  the  Way 
of  Question  and  Answer :  The  Answers  being  all  made  in 
the  sound  and  venerable  Words  of  the  Common  Prayer 
Book  of  the  Church  of  England.  To  which  are  added, 
Some  Extracts  out  of  the  Homilies.  Collected  for  the 
Service  of  a  few  Persons,  Members  of  the  Established 
Church;  but  imagined  not  to  be  unuseful  to  others."  Two 
facts  are  made  manifest  by  this  publication  ;  namely,  that, 
Gambold's  creed  was  orthodox ;  and  that,  notwithstanding 
his  Moravian  bishopric,  he  had  still  a  warm  affection  for  the 
Church  of  England. 


1  It  is  said,  however,  that  he  translated  the  "  Divine  Poems"  of  Rees 
Pritchard,  from  Welsh  into  English  ;  {IVesleyan  Times,  January  23,  1865), 
a  work  which  we  have  never  seen. 


196 


Rev.  John  Gambold, 


1 7^5  The  other  book,  referred  to  above,  was  Cranz's  History  of 
Age  54  Greenland.  This  was,  in  the  first  instance,  published  in 
Germany;  but  the  General  Synod  of  1765,  directed  that  it 
should  be  translated  into  English ;  and  a  great  part  of  the 
translation,  and  the  whole  of  the  editing  was  devolved  upon 
Gambold.  The  work  was  published,  in  London,  in  1767, 
with  the  following  title:  "The  History  of  Greenland:  con- 
taining a  Description  of  the  Country  and  its  Inhabitants  ; 
and  particularly  a  Relation  of  the  Mission  carried  on,  for 
above  thirty  years,  by  the  Unitas  Fratrum  at  New  Herrn- 
huth  and  Lichtenfels,  in  that  Country.  By  David  Cranz. 
Translated  from  the  High  Dutch  ;  and  illustrated  with  Maps 
and  other  Copperplates.  London,  1767.  Printed  for  the 
Brethren's  Society  for  the  Furtherance  of  the  Gospel  among 
the  Heathen."    8vo  ;  vol.  i.,  pp.  405  ;  vol.  ii.,  pp.  497. 

About  eighty  copies  were  distributed  among  the  nobility 
and  gentry,  for  the  purpose  of  enlightening  them  respecting 
the  Moravian  Mission ;  and  the  writer  of  the  Memoirs  of 
James  Hutton,  says  : — 

"  Although  the  work,  in  a  pecuniary  sense,  was  by  no  means  profitable  ; 
yet,  the  distribution  of  the  copies  among  the  higher  ranks,  produced  the 
happiest  effects,  by  removing  the  prejudice  which  had  been  excited  in  the 
public  mind,  through  the  writings  of  the  Bishop  of  Exeter,  and  others." 

For  ten  years  after  his  episcopal  ordination,  Gambold 
resided  chiefly  in  London,  employing  himself  in  every 
branch  of  service  for  the  congregation  settled  there,  and 
in  regular  correspondence  with  all  his  fellow-labourers  of  the 
same  communion  throughout  England. 

In  1760,  the  death  of  Zinzendorf  occurred  ;  and  four 
years  later,  a  General  Synod  was  held  at  Marienborn,  which 
Gambold  attended.  Besides  himself,  there  were  present, 
eleven  bishops,  forty-six  presbyters,  deacons,  and  lay-elders, 
and  thirty-seven  deputies  from  different  congregations.  It 
was  opened,  with  great  solemnity,  on  the  1st  of  July,  and 
continued  its  deliberations,  by  several  adjournments,  in  forty- 
four  sessions,  till  the  29th  of  August. 

Ten  years  had  elapsed  since  the  last  General  Synod ; 
and,  hence,  many  and  momentous  were  the  questions  that 
had  to  be  considered.     Their  sphere  of  labour  had  been 


The  Moravian  Bishop. 


197 


considerably  enlarged,  especially  in  heathen  countries.  There  I770 
had  been  the  long  and  embittered  controversy  in  England. 
Some  of  their  Settlements  had  been  disturbed  and  injured 
by  the  existing  war.  Zinzendorf,  their  chief,  had  died  ;  and 
the  debt  of  the  Brethren's  Church  amounted  to  the  alarming 
sum  of  ;£  1 50,00c).1  It  is  unnecessary  to  enter  into  the  details 
of  this  important  Conference.  Suffice  it  to  say,  that,  from 
this  period,  Moravianism  became  a  purer,  healthier,  and  more 
scriptural  thing  than  it  had  been  before. 

Gambold  secured  the  respect  and  love  of  the  Brethren 
composing  this  General  Synod  ;  and  was  in  a  position  to  be 
of  greater  service  to  his  community  than  ever.  His  work, 
however,  was  nearly  ended.  After  the  sessions  of  the  Synod 
were  concluded,  he  returned  to  London,  where  he  continued 
to  reside  till  1768,  when  he  was  seized  with  "  a  dropsical 
asthma,"  from  which  his  sufferings  were  such,  that  his  friends, 
who  were  about  him,  apprehended  that  every  day  would  be 
his  last.  Hoping  to  be  benefited  by  the  change,  he  removed 
to  his  native  air  ;  and,  for  a  time,  there  were  flickering  hopes 
of  amended  health.  Wishing  to  render  himself  useful  to  the 
Brethren's  Church  at  Haverfordwest,  he  exerted  his  failing 
energies  to  the  utmost.  As  far  as  he  was  able,  he  visited 
the  sick,  and  poor,  and  tried  to  comfort  them  in  their  dis- 
tresses. When  he  could,  he  preached ;  his  last  text  being 
"  Set  your  affections  on  things  above."  When  not  able  to 
preach  in  public,  he  explained  the  Scriptures  in  private,  and 
held  fellowship  with  his  Christian  friends.  His  work  was 
done  ;  and  it  only  remains  to  see  how  the  Oxford  Methodist, 
and  Moravian  Bishop  died. 

In  a  letter  dated  October  11,  1770,  after  stating  that  his 
asthma  was  so  relieved  that  he  could  now  lie  down  in  bed, 
and  obtain  a  little  sleep,  he  continued  : — 

"  I  ought  to  be  thankful  for  every  mitigation  of  pain  ;  but  it  becomes,  I 
think,  plainer  than  ever,  that  I  have  a  real  attack  of  the  dropsy,  which 
whether  I  shall  get  the  better  of  it,  or  it,  by  and  by,  get  the  better  of  me, 
is  a  question.  I  totter  on  my  legs,  and,  though  I  look  pretty  well, 
yet  there  are  few  intervals  in  the  day  wherein  I  have  anything  like 
strength  either  of  body  or  mind    However,  I  set  no  bounds  to  my  Sav- 


1  Holmes'  History  of  the  United  Brethren,  vol.  ii.,  p.  2,  etc. 


198 


Rev.  John  Gambold, 


Xyjl  four's  power,  if  He  sees  it  good  to  continue  me  here  a  little  longer;  but 
it  is  hardly  to  be  any  more  expected  in  my  case.    I  really  do  all  I  can 

ge  60  t0  SUpp0rt  my  impaired  constitution,  and  walk,  most  days,  a  little  in  the 
chapel  or  burying-ground,  till  I  am  ready  to  drop  down.  All  that  I  can 
properly  desire  of  my  gracious  Lord  is,  that,  He  would  be  merciful  to  me 
an  unworthy  sinner,  wash  me  from  all  my  unfaithfulness  and  transgres- 
sions in  His  blood,  keep  me  in  communion  with  Himself  and  His  people, 
help  me  to  behave  rightly,  at  least  not  offensively,  in  my  sickness,  and  be 
perceptibly  near  to  me  in  my  last  hour,  whenever  it  is  to  be." 

In  another  letter,  dated  July  28,  177 1,  he  wrote 

*  The  writing  of  the  few  lines  before  the  present,  was  the  work  of 
several  days,  attended  with  more  difficulty  and  pain  than  any  one  is  able 
to  conceive,  who  does  not  feel  what  I  have  suffered.  But  to  complain  is 
disagreeable  to  me.  The  constant  prayer  of  my  heart,  most  tenderly 
united  with  yours,  is  for  the  welfare  and  prosperity  of  the  Church  of  God, 
and  especially  that  part  of  it  which  is  the  immediate  object  of  our  care. 
May  our  faithful  and  best  Friend,  who  purchased  it  with  His  blood,  and  is 
the  supreme  Head  thereof,  so  defend  His  people  amidst  all  opposition, 
and  support  His  servants  who  labour  in  the  word  and  doctrine,  and  have 
the  general  charge  over  His  house,  that  the  several  members  of  it  may  in- 
crease in  faith,  hope,  and  love,  to  their  comfort  and  joy. 

"  With  respect  to  myself,  if  I  may  judge  from  what  I  feel,  I  can  think  no 
otherwise  than  that  I  am  very  near  the  end  of  my  course.  Therefore,  all 
my  prayers  are  centred  in  this,  that  my  gracious  Lord  may  wash  me, 
a  sinner,  in  His  blood,  and  abide  always  near  me,  especially  in  my 
last  extremity." 

The  last  time  that  he  attended  the  public  celebration  of 
the  Lord's  Supper,  was  only  five  days  before  his  death.  At 
the  conclusion  of  it,  weak  and  wasted  as  he  was,  he  com- 
menced singing  a  verse  of  praise  and  thanksgiving,  and 
the  impression  produced  was  such,  that  the  whole  congre- 
gation began  to  weep. 

From  the  nature  of  his  disease,  it  was  seldom  he  could 
sleep  ;  but  he  was  always  patient  and  confiding.  "  All  He 
does  is  well  done,"  said  he;  "let  us  only  look  to  Him, 
and  the  end  will  be  blessed."  He  was  deeply  thankful  for 
the  kind  offices  of  his  friends,  and  especially  for  those  of 
his  loving  wife,  who  nursed  him,  in  every  stage  of  his  illness, 
with  the  greatest  tenderness.  Just  before  the  close  of  all  his 
sufferings,  he  was  heard  to  pray:  "Dear  Saviour  !  remember 
my  poor  name,  and  come,  come  soon  !"  His  prayer  was 
answered.    Shortly  after  these  words  were  uttered,  he  peace- 


The  Moravian  Bishop. 


199 


fully  expired,  on  September  13,  177 1,  leaving  behind  him,  i77i 
besides  his  widow,  two  children,  a  son  and  a  daughter,  to  Age~6 
lament  their  loss. 1 

Gambold,  like  Wesley,  wrote  an  epitaph  on  himself;  and, 
as  it  is  a  fair  specimen  of  the  better  class  of  his  poetical 
productions,  it  is  here  subjoined  : — 

"  Ask  not,  who  ended  here  his  span  ? 
His  name,  reproach,  and  praise,  was — Man. 
Did  no  great  deeds  adorn  his  course 
No  deed  of  his,  but  show'd  him  worse  ! 
One  thing  was  great,  which  God  supplied, 
He  suffered  human  life, — and  died. 
What  points  of  knowledge  did  he  gain  ? 
That  life  was  sacred  all, — and  vain  ; 
Sacred,  how  high  ?  and  vain,  how  low  ? 
He  knew  not  here,  but  died  to  know." 

Though  Bishop  Gambold  was  a  man  of  great  learning,  and 
of  extensive  reading,  especially  in  the  early  writings  of  the 
Christian  Church,  he  himself  was  not  a  voluminous  author. 
Excepting  his  translations,  and  the  works  he  merely  edited, 
all  that  he  published  of  his  own  were  two  sermons  ;  his  Short 
Summary  of  Christian  Doctrine ;  a  few  Prefaces  :  and  some 
brief  Hymns  and  Poems.  In  this  respect,  he  differed  widely 
from  his  old  friend  Wesley.  Then  again,  though  an  able  and 
effective  preacher,  his  pulpit  exercises  were  almost  entirely 
confined  to  the  small  village  of  Stanton-Harcourt,  and  the 
Brethren's  Chapel  in  Fetter  Lane,  London.  In  this  also, 
he  differed,  not  only  from  Wesley,  but  from  Whitefield. 
Still,  it  would  be  incorrect  to  say,  that  his  life,  to  a  great 
extent,  was  a  useless  one.  Wesley,  after  publishing  one 
of  Gambold's  poetic  pieces,  is  reported  to  have  said:  "And 
this  light  was  buried  under  a  bushel!  How  might  he  have 
enlightened  all  Christendom  !"2  We  scarcely  concur  in  this. 
Gambold,  notwithstanding  his  learning  and  his  piety,  was  con- 
stitutionally too  timorous  and  retiring  to  be  the  man  to  en- 


1  It  is  a  somewhat  curious  coincidence,  that  of  the  Oxford  Methodists, 
Whitefield  died  in  1770,  Gambold  in  1 771,  Ingham  in  1772,  and  Clayton 
in  1773.  At  least  three  of  these  also  died  in  the  month  of  September. 
The  two  Wesleys  were  in  the  midst  of  the  Calvinian  controversy, — 
the  hottest  of  their  lives. 

2  Methodist  Magazine,  1814,  p.  92. 


200 


Rev.  John  Gambold. 


1 771  lighten  all  Christendom  ;  but,  at  the  same  time,  he  was  of  such 
Age~6o  service  to  the  Moravian  Church,  that,  it  is  an  extravagance 
to  say,  "his  light  was  buried  under  a  bushel."  With  all 
its  weaknesses,  follies,  and  faults,  at  the  beginning  of  its 
history,  the  Moravian  Brotherhood  set  a  Christian  and  heroic 
example  to  other  Churches,  in  its  missions  to  the  heathen  ; 
and  the  man  who  chiefly  helped  to  edify,  purify,  improve,  and 
perpetuate  such  a  community,  did  no  mean  service  to  the 
cause  of  the  Divine  Redeemer.  Gambold's  poetry  has  been 
over-estimated  by  Methodist  and  Moravian  writers  ;  and, 
perhaps  also,  his  natural  ability  and  learning ;  but  all  must 
admit,  that  he  was  an  exceedingly  devout  and  earnest  Chris- 
tian ;  and  that,  though  he  might,  for  a  season,  be  somewhat 
tainted  with  the  religious  lusciousness  of  the  early  Moravian 
society,  his  moral  character,  from  first  to  last,  was  without  a 
speck. 

Perhaps  it  ought  to  be  added,  that,  a  beautiful  portrait 
of  Gambold  was  painted  by  Abraham  Louis  Brandt,  an 
earnest  and  laborious  Moravian  minister,  and  that  an  ex- 
quisite engraving  from  the  original  picture  was  prefixed  to 
Gambold's  works,  when  first  published  in  17  89. 


REV.  JAMES   HERVEY,  M.A., 


THE  LITERARY  PARISH-PRIEST. 

JAMES  HERVEY,  with  great  appropriateness,  was  desig-  1721 
nated  by  Charles  Wesley,  the  "  Isocrates  "  of  the  Oxford  A~, 
Methodists.1  The  old  Greek  rhetorician  was  not  an 
orator  ;  the  weakness  of  his  voice  and  his  natural  timidity 
prevented  that  ;  but  the  polish  of  his  style  in  writing  and  the 
harmonious  construction  of  his  sentences  obtained  for  him 
a  fame  which  seems  to  be  undying.  And  so  in  regard  to 
Hervey.  He  lacked  Whitefield's  eloquence,  and  Wesley^s 
constructive  faculty  ;  but  he  had  a  peculiar  mental  quality, 
which  invested  his  productions  with  an  air  of  gracefulness 
beyond  the  power  of  either  of  his  friends  to  imitate.  Critics, 
great  and  small,  genuine  and  pretentious,  have  condemned 
Hervey 's  style  ;  and  yet,  notwithstanding  this,  few  books 
have  passed  through  more  editions  than  his  have  done  ;  and, 
after  the  lapse  of  a  hundred  years  since  their  author's  death, 
few  are  greater  favourites  at  the  present  day.  Why  is  this  ? 
Perhaps  some  of  his  censors  can  answer  the  question. 

James  Hervey,  like  the  Wesleys  and  Gambold,  was  the 
son  of  a  country  clergyman.  He  was  born  at  Hardingstone, 
near  Northampton,  on  the  26th  of  February,  17 14;  his  father 
holding  the  two  neighbouring  livings  of  Weston-Favel  and 
Collingtree.  His  ancestors  appear  to  have  been  highly 
respectable.  One  of  them  was  a  judge ;  another  had  been 
member  of  Parliament  for  the  town  of  Northampton  ;  and 
the  patronage  of  the  above-mentioned  livings  had  been,  for 
many  years,  in  the  possession  of  the  family. 

Until  the  age  of  seven,  Hervey  was  under  the  tuition  of  his 
mother.  He  then  became  a  day-scholar  in  the  free  grammar 
school  at  Northampton,  where  he  displayed  great  dexterity  in 


Charles  Wesley's  Journal,  vol.  ii.,  p.  393. 


202 


Rev.  James  Hervey, 


1733  the  usual  gymnastic  exercises  of  boys  like  himself ;  and  where, 
~I9  in  the  course  of  ten  years,  he  learned  enough  of  the  Latin 
and  Greek  languages,  to  enable  him  to  matriculate  at  the 
Oxford  University.  His  progress,  however,  would  probably 
have  been  greater  than  what  it  was,  had  it  not  been  for  the 
execrable  conduct  of  his  master,  who  determined  that  no  one 
in  the  school  should  learn  faster  than  his  own  stupid  son. 
"  Hervey  himself  told  me,"  says  Mr.  Ryland,  "  that  his  master 
never  made  but  one  remark  in  reading  the  Greek  Testament, 
and  that  was  a  very  foolish  one." 

When  only  a  boy,  seventeen  years  of  age,  Hervey,  full  of 
youthful  frolic,  left  the  quietude  of  his  father's  house  for  the 
animated  scenes,  the  high  advantages,  and  peculiar  dangers  of 
collegiate  life.  It  was  something  infinitely  more  sacred  than 
an  accident  which  led  to  his  admission  into  Lincoln  College, 
where  Wesley  was  a  fellow  and  a  tutor,  and  where,  for  the 
last  two  years,  the  Methodists  had  frequently  held  their 
meetings.1 

The  effects  of  the  idleness  enforced  upon  him  at  the  North- 
ampton free  grammar  school,  were  felt  at  Oxford.  It  was 
difficult  for  a  sprightly  and  clever  boy,  like  Hervey,  to  lay 
aside,  all  at  once,  the  unstudious  habits  of  the  last  ten  years, 
and  to  devote  himself,  with  unflagging  earnestness,  to  the 
academical  pursuits  which  now  demanded  his  attention.  For 
two  years,  from  173 1  to  1733,  he  was  idle  at  Oxford,  as  he 
had  been  obliged  to  be  idle  at  Northampton.  At  the  end  of 
that  time,  he  became  acquainted  with  the  Methodists,  and 
distinguished  himself,  as  they  also  did,  by  his  devotion  to  the 
duties  of  religion,  and  to  his  collegiate  studies.  Wesley' 
rendered  him  considerable  assistance,  especially  by  giving 
him  instructions  in  the  Hebrew  language. 

"  Oxon,  Sept.  2,  1736.  I  hereby  thank  you,  as  for  all  other  favours,  so 
especially  for  teaching  me  Hebrew." 

Thus  wrote  Hervey,  at  the  age  of  twenty-two,  when  he 
had  taken  his  degree  of  Bachelor  of  Arts,  and  was  leaving  the 


1  Mr.  Hutchins,  one  of  the  Oxford  Methodists,  and  afterwards  doctor, 
and  rector  of  Lincoln  College,  was  Hcrvey's  tutor  {Gospel  Magazine, 
1769,  p.  12). 


The  Literary  Parish-Priest. 


203 


university  to  enter  upon  the  duties  of  the  Christian  ministry.  1733 

Eleven  years  afterwards,  when  in  the  midst  of  the  fame  arising  Age" 1 
from  the  recent  publication  of  his  "  Meditations  among  the 
Tombs,"  etc.,  he  wrote  to  Wesley  another  letter  : — 

"Weston,  near  Northampton,  Decembers,  1747. 
"  Assure  yourself,  dear  sir,  that  I  can  never  forget  the  tender-hearted  and 
generous  Fellow  of  Lincoln,  who  condescended  to  take  such  compassion- 
ate notice  of  a  poor  under-graduate,  whom  almost  everybody  condemned  ; 
and  when  no  man  cared  for  my  soul."1 

Here  we  pause,  to  take  a  glance  at  Hervey  during  his  five 
years'  residence  at  Oxford.  John  Gambold,  writing  of  him, 
while  he  was  still  at  college,  says  : — 

"  He  is  a  man  of  surprising  greatness  of  soul ;  and,  if  you  look  for  his 
virtues,  you  will  not  be  able  to  discover  them  one  by  one,  but  you  will  see 
that  he  walks  before  God  with  a  reverence  and  alacrity  which  includes 
them  all." 2 

Hervey  became  one  of  the  Oxford  Methodists  in  1733, 
when  he  was  only  nineteen  years  of  age.  In  the  same  year, 
he  wrote  as  follows  to  his  sister  : — 

"  Lincoln  College,  Oxon,  Sept.  16,  1733. 

"  Dear  Sister, — Was  there  any  occasion  to  apologize  for  the  serious 
purport  of  this,  it  would  be  sufficient  to  direct  you  to  the  date,3  and  the 
time  of  its  inditing,  but  I  promise  myself,  that,  to  you  anything  of 
this  nature  will  be  unnecessary  ;  for,  though  we  are  in  the  very  prime 
and  spring  of  our  years,  strongly  disposed  to  admire,  and  perfectly 
capacitated  to  relish  the  gaieties  of  youth,  yet  we  have  been  inured  to 
moderate  the  warmth  of  our  appetites,  accustomed  to  anticipate  in  our 
minds  the  days  of  darkness,  and  incessantly  disciplined  into  a  remem- 
brance of  our  Creator.  For  my  part,  I  find  no  season  so  proper  to  address 
one  of  the  principal  sharers  of  my  heart,  one  of  my  nearest  and  dearest 
relations,  as  that  I  have  at  present  chose  and  made  use  of,  when  either  an 
universal  silence  composes  the  soul,  and  calms  every  turbulent  emotion, 
or  the  voice  of  joy  and  gladness,  speaking  through  celestial  music,  invites 
to  adore  the  wonders  of  our  Redeemer's  love,  touches  upon  the  strings  of 
the  softest  passions,  and  inspires  the  most  sweet,  most  tender  sentiments. 

"As  I  was  the  other  day  traversing  the  fields  in  quest  of  health,  I 
observed  that  they  had  lost  that  profusion  of  fragrant  odours  which  once 
perfumed  the  air,  and  were  disrobed  of  that  rich  variety  of  curious  dyes 
which  surpassed  even  Solomon  in  all  his  glory.    Not  a  single  flower 


1  Coke  and  Moore's  "  Life  of  Wesley,"  p.  51. 
2  Arminian  Magazine,  1798,  p.  171. 
3  The  letter  was  written  on  the  Sabbath. 


204 


Rev.  James  Hervey, 


1 733  appears  to  gladden  the  sight,  to  bespangle  the  ground,  or  enamel  the 
~  barren  landscape.  The  clouds,  that  recently  distilled  in  dews  of  honey,  or 
°e  ^  poured  themselves  forth  in  showers  of  fatness,  now  combine  in  torrents  to 
overflow  the  lifeless  earth,  and  to  bury  or  sweep  away  all  the  faint  foot- 
steps of  ancient  beauty.  The  hills,  that  were  crowned  with  corn,  the 
valleys  that  laughed  and  sung  under  loads  of  golden  grain,  in  a  word,  the 
whole  face  of  nature,  that  so  lately  rejoiced  for  the  abundance  of  her 
plenty,  is  become  bare,  naked,  and  disconsolate.  As  I  was  continu- 
ing my  walk,  and  musing  on  this  joyless  scene,  methought,  the  sudden 
change  exhibited  a  lively  picture  of  our  frail  and  transitory  state;  me- 
thought, every  object  that  occurred  seemed  silently  to  forewarn  me  of 
my  own  future  condition. 

"  I  dwelt  on  these  considerations  till  they  fermented  in  my  fancy,  and 
worked  themselves  out  in  such-like  expressions :  1  What !  must  we 
undergo  so  grievous  an  alteration?  We,  whose  sprightly  blood  circulates 
in  brightest  tides  ?  We,  who  are  the  favourites  of  time,  on  whom  youth, 
and  health,  and  strength,  shed  their  selectest  influence?  We,  who  are  so 
apt  to  look  upon  ourselves  as  exempt  from  cares,  or  pains,  or  troubles, 
and  privileged  to  drink  in  the  sweets  of  life  without  restraint,  without 
alloy  ?  Must  we  forego  the  sunshine  of  our  enjoyments  for  anything 
resembling  this  melancholy  gloom  ?  Must  the  sparkling  eye  set  in  hag- 
gard dimness  ?  the  lovely  features  and  glowing  cheeks  be  obscured  by  pale 
deformity?  Must  soft  and  gay  desires  be  banished  from  our  breasts,  or 
mirth  and  jollity  from  our  conversation  ?  Must  the  vigour  of  our  age  fall 
away  like  water  that  runneth  apace,  and  the  blissful  minutes  of  the  prime 
of  our  years  vanish  like  a  dream?  If  this  be  our  case,  in  vain  do  we 
boast  of  our  superior  felicity.  In  vain  do  we  glory  in  being  the  darlings 
of  heaven.  The  inanimate  creation  droop  indeed,  sicken  and  languish, 
for  a  time ;  but  quickly  revive,  rejoice,  and  again  shine  forth  in  their 
brightest  lustre.  It  is  true,  they  relinquish,  at  the  approach  of  winter, 
their  verdant  honours ;  but  rest  fully  assured  of  receiving  them  with 
interest  from  the  succeeding  spring.  But  man,  when  he  has  passed  the 
autumn  of  his  maturity, — when  he  has  once  resigned  himself  into  the  cold 
embraces  of  age, — bids  a  long,  an  eternal  adieu  to  all  that  is  entertaining, 
amiable,  or  endearing.  No  pleasing  expectations  refresh  his  mind;  not 
the  least  dawnings  of  hope  glimmer  in  to  qualify  the  darksome  looking-for 
of  Death.' 

"  I  had  not  long  indulged  these  bitter  reflections  before  I  espied  a 
remedy  for  those  sore  evils  which  occasioned  them.  Though  I  perceived 
all  our  passionate  delights  to  be  vanity,  and  the  issue  of  them  vexation  of 
spirit;  yet  I  saw,  likewise,  that  virtue  was  substantial,  and  her  fruits  joy 
and  peace ;— that,  though  all  things  come  to  an  end,  the  ways  of  wisdom 
were  exceeding  broad.  The  seeds  of  piety,  if  implanted  in  our  tender 
breasts,  duly  cherished,  and  constantly  cultivated,  will  bud  and  blossom 
even  in  the  winter  of  our  days ;  and,  when  white  and  red  shall  be  no 
more, — when  all  the  outward  embellishments  of  our  little  fabric  shall 
disappear, — this  will  still  flourish  in  immortal  bloom. 

"  To  walk  humbly  with  our  God,  dutifully  with  our  parents,  and 


The  Literary  Parish-Priest. 


205 


charitably  with  all,  will  be  an  inexhaustible  source  of  never-ceasing  com-  |* 
forts.  What,  though  we  shall  sometimes  be  unable  to  hear  the  voice  of  — 
singing  men  and  singing  women, — though  all  the  senses  prove  false  to  ASe 
their  trust,  and  refuse  to  be  any  longer  inlets  of  pleasure,— it  is  now,  dear 
sister,  it  is  now  in  our  power  to  make  such  happy  provisions  as  even 
then,  in  those  forlorn  circumstances,  may  charm  our  memories  with 
ravishing  recollections,  and  regale  all  our  faculties  with  the  continual 
feast  of  an  applauding  conscience.  What  sweet  complacency,  what 
unspeakable  satisfaction  shall  we  reap  from  the  contemplation  of  an 
uninterrupted  series  of  spotless  actions !  No  present  uneasiness  will 
prompt  us  impatiently  to  wish  for  our  dissolution,  nor  anxious  fears  for 
futurity  make  us  immoderately  dread  the  impending  stroke.  All  will  be 
calm,  easy,  and  serene.  All  will  be  soothed  by  this  precious,  this  invalu- 
able thought,  that,  by  reason  of  the  meekness,  the  innocence,  the  purity, 
and  other  Christian  graces  which  adorned  the  several  stages  of  our  pro- 
gress through  the  world,  our  names  and  our  ashes  will  be  embalmed;  the 
chambers  of  our  tomb  consecrated  into  a  paradise  of  rest ;  and  our  souls, 
white  as  our  locks,  by  an  easy  transition,  become  angels  of  light. 

"  I  am,  with  love  to  my  brother,  dear  sister,  your  most  affectionate 
brother, 

"James  Hervey." 

This  letter  has  been  inserted  without  abridgment,  I.  Be- 
cause, it  evinces,  that,  even  while  in  his  teens,  Hervey  culti- 
vated that  flowingly  harmonious  style,  which  was  one  of  the 
chief  characteristics  of  all  his  publications.  And,  2.  Because, 
it  is  thoroughly  unevangelical,  and,  in  spirit,  such  as  might  be 
naturally  expected  from  an  Oxford  Methodist  seeking  salva- 
tion by  his  own  good  works.  *  3.  It  was  written  at  the  time 
when  Hervey  first  united  himself  with  Wesley  and  his 
Pharisaic  friends. 

There  are  several  other  letters,  written  during  the  years 
of  Hervey's  collegiate  life  ;  but,  for  want  of  space,  they  can 
be  only  sparingly  employed  : — 

(To  his  sister.) 
"  Lincoln  College,  Oxon,  March  28,  1734. 
"Dear  Sister, — My  fancy  has  often  took  its  flight  to  Hardingstone, 
and  delighted  itself  with  the  imaginary  conversation  of  you  and  my  other 
dear  relatives.  I  have  frequently  recollected,  and,  as  it  were,  acted  over 
again  in  my  mind  the  many  pleasing  hours  we  have  spent  together  in 
reading  holy  and  edifying  books,  or  discoursing  on  pious  and  useful  sub- 
jects. 

"  There  is  great  reason  for  congratulation,  on  account  of  your  being  so 
choice  a  favourite  of  heaven,  as  your  frequent  sicknesses,  and  often  infir- 
mities speak  you  to  be.    How  does  the  goodness  of  our  gracious  Father 


206 


Rev.  James  Hervey, 


1734     endeavour,  by  the  repeated,  though  lightest,  strokes  of  His  rod,  to  cure 
'      whatever  is  disordered,  to  rectifv  whatever  is  amiss  in  you  !    Do  not  then 

erg  20 

0  holdout  against  these  kind  calls  to  repentance;  but  suffer  yourself,  by 

this  loving  correction,  to  be  made  great;— great  in  humility,  holiness,  and 
happiness.  Humble  yourself  under  the  mighty  hand  of  God;  and,  by  a 
hearty  sorrow  for  your  past  faults,  and  a  firm  resolution  of  obedience  for 
the  future,  let  this  fatherly  chastisement  bring  forth  in  you  the  peaceable 
fruits  of  righteousness." 

All  good,  so  far  as  it  goes,  especially  from  a  youth  of 
twenty ;  but  not  a  word  of  Christ,  or  of  being  saved  by  His 
mediatorial  merits,  and  by  the  exercise  of  faith  in  Him. 

His  sister  wished  him  to  turn  poet ;  but,  instead  of  writing 
poetry  himself,  he  sent  her  "The  Last  Day,"  by  Dr.  Young; 
and  wrote  as  follow  : — 


"  Lincoln  College,  Oxon,  May  2,  1 734. 

"  Dear  Sister, — I  scarcely  know  any  human  composition  more 
likely  to  improve  and  edify,  at  the  same  time  that  it  diverts  and  delights, 
than  this  poem  of  "The  Last  Day."  If  you  would  please  yourself,  refine 
your  taste,  or  have  the  practice  of  religion  pleasing,  instead  of  plays,  bal- 
lads, and  other  corrupt  writings,  read  this  almost  Divine  piece  of  poetry ; — 
read  it  (as  I  have  done),  over  and  over;  think  upon  it;  endeavour  to 
digest  it  thoroughly;  and  even  to  get  by  heart  the  most  moving  passages  : 
and  then,  I  trust,  you  will  find  it  answer  the  ends  I  purpose  in  sending  it. 

"  You  will  excuse  me  from  exercising  my  poetical  talent ;  because,  I  per- 
ceive, such  an  attempt  will  be  either  very  absurd,  or  very  dangerous.  For, 
should  I  tack  together  a  few  doggerel  rhymes,  this  would  be  an  affront  to 
you ;  whereas,  should  I  succeed  so  well  as  to  gain  the  applause  of  my 
reader,  this,  I  am  sure,  would  portend  very  great  harm,  if  not  to  you,  yet, 
most  certainly,  to  me.  For  what  can  portend  greater  harm  than  the 
words  of  praise,  which,  though  smoother  than  oil,  yet,  are  very  swords  ? 
What  can  be  more  destructive  of  that  humble  mind  which  was  in  Christ 
Jesus, —  that  meek  and  lowly  spirit  which  is  in  the  sight  of  God  of  great 
price?  I  am  so  far  from  carrying  on  my  versifying  designs,  that,  I 
heartily  wish  I  had  never  conceived  any;  and  that  those  lines  I  sent  to 
my  cousin  had  either  never  been  made,  or  that  I  had  never  heard  them 
commended.  Pride  and  vanity  are  foolish  and  unreasonable  in  dust  and 
ashes;  and,  which  is  worse,  odious  and  detestable  before  infinite  perfec- 
tion and  infinite  power." 


The  next  are  extracts  from  a  long  letter,  of  six  octavo 
pages,  entirely  on  the  Christian  eucharist,  and  addressed  to 
Whitefield 


The  Literary  Parish-Priest. 


207 


"OXON,  July*),  I735-  1736 
"  Dear  Sir, — Is  the  sacrament  indeed  administered  at  one  or  other  Age" 2 
of  your  churches  every  Sunday  ?  Sure  then  the  lot  is  fallen  to  you  in  a 
fair  ground ;  sure  you  have  a  goodly  heritage.  The  holy  eucharist  is  a 
communion  of  the  body  and  blood  of  Christ ; — a  participation  of  all  the 
benefits  procured  for  us  by  His  most  meritorious  passion.  In  this  most 
comfortable  sacrament,  pardon  is  freely  offered  to  all.  Has  any  one  been 
an  enemy  to  God  by  wicked  works  ?  By  this  body  shall  he  be  reconciled. 
By  this  blood  shall  his  peace  be  made. 

"  Let  me  put  this  one  question,  and  I  have  done.  In  the  last  great 
day,  on  what  will  you  rely  for  salvation  ?  Will  you  seek  to  your  good 
thoughts  and  pious  discourses  ?  Alas  !  they  are  full  of  imperfection,  and 
cannot  bear  the  severe  trial.  All  your  own  righteousnesses  are  as  filthy 
rags,  and  will  be  utterly  unable  to  gain  your  acceptance.  To  what  then 
will  you  have  recourse  ?  To  whom  will  you  fly  in  this  great  extremity  ? 
Surely,  to  the  sufferings  of  Jesus  Christ.  There  is  nothing  else  under 
heaven  whereby  you  can  be  saved,  but  His  meritorious  passion.  Unless 
His  body  plead  in  your  behalf,  you  are  covered  with  shame,  and  everlast- 
ing confusion.  Unless  His  blood  make  your  peace,  you  are  cast,  you 
perish,  you  are  eternally  undone.  Think,  oh,  do  but  think  deeply  on  this, 
and  then  you  will  gladly  embrace  every  occasion  of  partaking  of  the  hoi) 
communion. 

"  By  exhibiting  such  benefits,  by  urging  such  motives,  may  we  prevail 
on  all  our  neighbours  to  secure  to  themselves  a  resting  place  for  their 
souls,  an  anchor  of  their  hopes,  sure  and  stedfast. 

"  Yours  in  the  Lord, 

"James  Hervey."1 

This  was  a  letter  widely  different  from  those  which  Hervey 
had  written  to  his  sister.  In  them,  he  wrote  as  a  man  trusting 
for  salvation  solely  in  his  own  good  works.  In  this,  he  pro- 
pounds the  doctrine,  that,  salvation  is  entirely  owing  to  the 
sacrifice  of  Christ ;  and,  that  its  blessings  are  obtained  (not  by 
the  exercise  of  faith,  but,)  in  the  participation  of  the  Christian 
sacrament.  It  need  not  be  added,  that,  this  was  one  of  the 
chief  doctrines  of  the  Oxford  Methodists. 

The  two  Wesleys  and  Ingham  left  Oxford  in  1735,  and  the 
time  was  now  approaching  for  Hervey's  departure.  Hence, 
the  following  letter  to  his  father : — 

"Aprils,  1736. 

"  Honoured  Sir, — You  reprove  me  for  my  dilatory  way  of  proceed- 
ing,— very  justly  I  own.    I  hope,  I  shall,  from  this  time,  amend.    I  was 


Evangelical  Magazi?ie,  1794,  p.  295. 


208 


Rev.  James  Hervey, 


1736     examined  yesterday.    I  must  do  my  juraments  five  times  on  Friday,  and 

'.     be  admitted  to  my  degree  on  Monday.    Mr.  H  tells  me,  I  must  wear 

lk    "     a  bachelor's  gown. 

"  Mr.  Farrer,  a  little  while  ago,  asked  me  to  resign  my  room  to  a  pupil 
of  his,  who  is  to  come  the  middle  of  this  month.  To  which  proposal,  I 
have  agreed,  because  I  can  live  much  cheaper  out  of  college.  I  shall,  by 
this  means,  save  the  expense  of  calling  up,  of  bed-making,  etc.,  as  well  as 
have  a  room  at  a  cheaper  rate,  and  pay  for  it  only  when  I  am  resident  : 
on  which  account,  I  assure  myself,  this  step,  I  have  taken,  will  be  ap- 
proved of  by  you  and  my  mother. 

"  I  am  sorry  to  hear  of  your  being  obliged  to  go  on  with  farming.  I 
could  wish  you  would  let  it,  though  at  some  disadvantage,  and  though  we 
should  suffer  thereby  something  in  our  fortunes. 

"  As  to  the  curacy  near  Bath,  I  can  give  you  no  determinate  answer. 
My  friend,  I  believe,  is  a  very  sincere  one,  and  will  do  me  what  service 
he  can.  There  is  one  person  who  has  had  the  offer  of  it  before  me : 
whether  he  will  accept  of  it  is  not  known.  As  soon  as  /  know,  j£>#  shall 
know. 

"  I  hope  you  will  send  me  a  letter  next  week,  to  wish  me  joy  on  being  a 
graduate. 

u  James  Hervey." 

Though  not  ordained,  when  Hervey  left  Oxford,  in  June, 
1736,  and  returned  to  his  father's  house  at  Hardingstone,  he, 
at  once,  commenced  holding  meetings  among  his  neighbours. 
The  following  letter,  addressed  to  Mr.  Chapman,  one  of  the 
Oxford  Methodists,  refers  to  this,  and  contains  Hervey's 
views  on  what  ought  to  be  Chapman's  behaviour  among  the 
polite  inhabitants  of  Bath,  whither  he  was  going  : — 

"  Hardingstone,  June  12,  1736. 
"  I  humbly  thank  you  for  sending  me  the  Journal,"  (probably 
Wesley's,  who  was  now  in  Georgia.)  "  Blessed  be  God,  for  His  unspeak- 
able love  to  the  poor  Indians,  and  for  His  watchful  care  of  our  dear 
friends  !  With  what  zeal  and  ardour  do  those  glorious  combatants  run 
the  race  that  is  set  before  them.  May  we,  dear  Mr.  Chapman,  may  we 
go  and  do  likewise  !  go  and  improve  our  little  stock  of  knowledge  and 
holiness,  by  imparting  them  to  as  many  as  want  and  are  willing  to 
receive  ! 

"  I  hope  my  evening  assemblies  are,  and  will  be,  prospered.  I  heartily 
thank  you  for  advising  me  to  resume  those  means  of  instructing  my 
neighbours.  I  have  had  some  comforting  assurances  that  the  sanctifying 
Spirit  has  been  among  us,  and  blessed  my  discourses  to  the  edifying  of 
the  hearers.  I  have  some  from  two  parishes  besides  this,  that  attend 
upon  my  little  catechetical  lectures,  and  am  likely  to  have  a  young  gentle- 
man from  the  academy  at  Northampton. 


The  Literary  Parish-Priest. 


209 


"  If  you  are  going  to  Bath,  how  must  you  behave  yourself  in  such  a 
situation  ?    I  wish  I  could  advise  you  aright ;  but,  I  fear,  I  am  one  of  — 
those  whom  the  apostle  styles  fivcona  (ovres.    Nevertheless,  my  opinion,  Age  2 
such  as  it  is,  I  will  freely  give  you. 

"  I  think  then,  sir,  great  regard  is  to  be  had  to  the  genius  and  temper 
of  the  city.  Since  that  is  light  and  gay,  I  would  accommodate  myself  to  it 
as  much  as  possible,  so  it  be  consistently  with  innocence.  I  would,  at  all 
times,  endeavour  to  be  perfectly  cheerful  and  obliging  and  complaisant, 
to  the  utmost  of  my  power.  I  would  be  earnest  with  God  to  make  my 
countenance  shine  with  a  smiling  serenity  ;  that  there  might  sit  something 
on  my  cheeks,  which  would  declare  the  peace  and  joy  of  my  heart.  The 
world  has  strange  apprehensions  of  the  Methodists.  They  imagine  them 
to  be  so  many  walking  mopes,  more  like  the  ghost  in  a  play,  than  sociable 
creatures.  To  obviate  this  sad  prejudice,  be  always  sprightly  and  agree- 
able. If  a  pretty  turn  of  wit,  or  a  diverting  story  offer  itself  to  your 
mind,  do  not  scruple  to  entertain  the  company  therewith.  Everything 
that  borders  upon  sourness,  moroseness,  or  ill-breeding,  I  would  cautiously 
avoid.  And  everything  that  may  give  a  beautiful  or  amiable  idea  of 
holiness,  I  would  study  to  show  forth.  I  see  no  manner  of  harm  in 
bowing  at  church,  provided  it  be  not  in  divine  service,  so  as  to  interrupt 
our  devotions.  I  think  Mr.  Wilson  disapproved  of  this  ;  but  I  cannot 
bring  myself  to  believe,  that,  a  modest  and  decent  respect  to  our  neigh- 
bours is  disparaging  to  God,  but  rather  acceptable  to  Him.  I  do  not 
mean,  by  what  I  have  said,  that  you  should  make  all  sorts  of  compliances. 
A  solicitation  to  join  with  your  acquaintance  in  billiards,  dice,  cards, 
dancing,  etc.,  should  be  rejected. 

"  If  Mr.  Morgan  is  at  Bath,  pray  present  my  thanks  and  love  to  him. 
God  Almighty  make  him  and  you  bold  as  lions,  wise  as  serpents,  and 
harmless  as  doves  !  If  I  had  not  heard  you  were  at  Oxon,  this  had  been 
sent  by  the  post  to  Bath. 

"James  Hervey." 

Hervey  was  a  churchman ;  but  he  was  not  a  bigot.  At 
this  period  of  his  history,  one  of  the  students  in  Doctor 
Doddridge's  Academy,  at  Northampton,  was  the  celebrated 
Rev.  Risdon  Darracott,  then  a  youth,  nineteen  years  of  age. 
Hervey  and  young  Darracott  had  had  an  interview  in  the 
house  of  a  member  of  Dr.  Doddridge's  church.  Darracott 
was  endeavouring  to  form  a  religious  society  among  Dodd- 
ridge's students,  somewhat  similar  to  the  society  of  Methodists 
at  Oxford;  and  the  interview,  just  mentioned,  led  him  to 
write  to  Hervey  for  advice.  The  latter  had  recently  left 
Oxford,  and  the  following  is  an  extract  from  his  answer  : — 

"  Hardingstone,  June  3,  1736. 
"Dear  Sir, — I  think  your  proposal,  as  far  as  I  can  see  into  it,  is  very 

P 


2IO 


Rev.  J ames  Hervey, 


1736     proper;  and  if  discreetly  managed,  and  steadily  persisted  in,  cannot  fail 
—      to  be  advantageous  to  yourself  and  others.    This  seems  to  be  evident  for 
Age  22   severai  reasons  ;  four  of  which  at  present  occur  to  my  mind. 

"  1,  Because  we  are  ignorant  and  short-sighted,  and  oftentimes  unable 
to  discern  the  things  that  are  excellent.  But  God  is  pleased  to  reveal 
to  one  what  is  concealed  from  another;  so  that,  in  a  multitude  of 
counsellors,  there  is  wisdom. 

"  2.  Because  we  are  lovers  and  admirers  of  ourselves,  unwilling  to 
see  our  own  errors,  and,  therefore,  unlikely  to  amend  them.  Whereas, 
our  friends  will,  with  a  meek  and  impartial  spirit,  show  us  our  faults. 

"  3.  Because  we  are  weak  and  irresolute  ;  easily  shaken  from  the  most 
laudable  purposes,  and  apt  to  let  go  our  integrity  upon  any  opposition. 
But  a  band  of  friends,  who  are  like  minded,  inspires  us  with  courage  and 
constancy. 

"4.  Because  we  are  slothful  and  lukewarm  in  religious  duties.  But 
a  holy  fellowship  will  kindle  and  keep  alive  a  holy  fervour.  How  often 
have  I  gone  into  the  company  of  my  dear  friends,  listless  and  spiritless  ; 
yet,  when  I  came  home,  I  have  found  myself  quite  another  person ; 
vigorous  and  active,  sanguine  and  zealously  affected  in  good  matters."  1 

Hervey,  as  an  Oxford  Methodist,  was  doubtless  speaking 
from  experience  ;  and  his  reasons  for  religious  fellowship  are 
well  worth  weighing. 

A  few  weeks  after  the  date  of  the  above,  Hervey  proceeded 
to  Oxford  to  be  ordained  ;  and,  whilst  there,  wrote  again,  to 
this  young  Dissenter,  as  follows  : — 

"Lincoln  College,  Oxon, Sept. .i,  1736. 

"  Dear  Mr.  Darracott, — I  wish  you  would  suggest  to  me  what 
I  must  do  to  further  the  Gospel  of  God  my  Saviour.  I  employ,  every 
day,  an  hour  or  more  with  some  well-inclined  people  of  the  poorer 
sort.  We  read  Mr.  Henry  on  the  Holy  Scriptures,  and  pray  together. 
There  is  one  set  in  one  part  of  the  city,  and  another  in  another.  I  meet 
them  at  a  neighbour's  house.  Oh!  that  I  could  also  open  my  mouth  as 
he  did ;  so  boldly,  so  powerfully  ! 

M  I  am  preparing  to  enter  into  holy  orders,  and  to  take  upon  mc 
the  work  of  the  ministry.  That  great,  wonderful,  and  important  work  ! 
Help  me  with  your  prayers  to  the  Lord  God  my  Saviour,  that  I  1  may 
receive  the  Holy  Ghost  not  many  days  hence,'  by  the  laying  on  of  hands  ; 
even  'the  spirit  of  wisdom  and  understanding,  the  spirit  of  counsel 
and  might,  the  spirit  of  knowledge  and  of  the  fear  of  the  Lord.' 

"  Dear  sir,  pray  give  my  humble  service,  and  best  thanks  to  Dr. 
Doddridge,  and  beg  of  him,  when  he  is  in  the  acceptable  time,  to  re- 
member me,  who  am  in  the  time  of  need.  If  he  has  any  word  of  exhorta- 
tion ;  but,  especially,  if  he  has  any  treasures  of  instruction,  proper  for 


Memoirs  of  Risdon  Darracott,  p.  24. 


The  Literary  Parish- Priest. 


211 


a  candidate  of  the  ministerial  office,  how  glad  should  I  be  if  he  would  IJ36 

please  to  impart  them,  and  how  gratefully  should  such  a  favour  be  always   

acknowledged  by  his  and  your  affectionate  servant  and  brother  in  Jesus  2 
Christ, 

"J.  Hervey."1 

Another  letter,  written  previous  to  his  ordination,  shall 
be  given,  at  full  length.  Wesley  was  now  in  Georgia  ;  and 
Hervey  addressed  to  him  the  following  : — 

"  Oxon,  Sept.  2,  1736. 

"  Rev.  and  Dear  Sir,— I  have  read  your  Journal,  and  find  that  the 
Lord  hath  done  great  things  for  you  already,  whereof  we  rejoice. 
Surely,  He  will  continue  His  loving-kindness  to  you,  and  show  you 
greater  things  than  these.  Methinks,  when  you  and  dear  Mr.  Ingham 
go  forth  upon  the  great  and  good  enterprise  of  converting  tne  Indians, 
you  will,  in  some  respects,  resemble  Noah  and  his  little  household  going 
forth  of  the  ark.  Wherever  you  go,  you  must  walk  among  dry  bones 
or  carcasses,  among  a  people  that  are  aliens  from  the  life  of  God,  buried 
in  ignorance,  dead  in  trespasses  and  sins.  Oh,  may  the  blessing  of  that 
illustrious  progenitor  of  ours,  and  of  that  favourite  with  the  Most  High, 
be  upon  your  heads  !  May  you  be  '  fruitful  and  multiply,'  may  you  bring 
forth  abundantly  in  that  barren  land  and  multiply  therein  ! 

"  As  for  me,  I  am  still  a  most  weak,  corrupt  creature.  But  blessed 
be  the  unmerited  mercy  of  God,  and  thanks  be  to  your  never  to 
be  forgotten  example,  that  I  am  what  I  am.  As  to  my  strength,  and 
activity  with  regard  to  others,  I  fear  it  may  be  too  truly  said,  '  It  is  to  sit 
still.'  I  am  at  present  one  of  the  multitude;  but  I  expect,  before  this 
reaches  you,  to  receive  the  office  of  a  Deacon,  and  become  a  minister  of 
the  New  Testament.  Oh,  may  I  also  '  receive  the  Holy  Ghost  not  many 
days  hence ; '  and  be  made  a  faithful  minister  of  those  saving  mysteries, 
from  that  time  forth  and  for  ever  !  I  hope,  I  shall  then  hear  a  voice 
behind  me,  saying,  'Awake  thou  that  sleepest,  from  thy  slumber,  and 
Christ  shall  give  thee  light.'  Christ  shall  be  thy  sanctification,  Christ 
shall  be  thy  illumination.  He  shall  stand  by  thee,  and  strengthen  thee.  He 
shall  give  thee  both  to  will  and  to  do.  Through  the  power  of  His  grace, 
thou  shalt  run  and  not  faint;  thou  shalt  be  fervent  in  the  business 
and  propagation  of  righteousness,  nor  ever  give  over,  till  thou  givest 
up  thy  soul  to  God,  its  Maker,  and  thy  body  return  unto  the  dust, 
as  it  was. 

"  That  I  may  be  obedient  to  such  a  heavenly  call,  is,  I  hope,  '  all  my 
wish  and  all  my  desire.'  This  is,  indeed,  the  treasure  I  value,  the  thing 
that  I  long  for.  Do  you,  dear  sir,  put  up  your  incessant  prayers;  and,  oh, 
let  the  mighty  God  set  to  His  seal,  that  the  thing  may  be  established, 
that  it  may  be  unto  me  according  to  my  heart's  desire  !    Then,  will  I  invite 


1  Memoirs  of  Risdon  Darracott,  p.  155. 


212 


Rev.  James  Hervey, 


1736     >r°u  (my  father,  shall  I  call  you,  or  my  friend?  For,  indeed,  you  have  been 

  both  unto  me),  to  meet  me  among  the  spirits  of  just  men  made  perfect ; 

.ge  22  since  \  am  not  like  to  see  your  face  in  the  flesh  any  more  for  ever  !  Then, 
will  I  bid  you  welcome,  yea,  I  will  tell  of  your  love,  before  the  universal 
assembly,  and  at  the  tremendous  tribunal.  I  will  hear  with  joy  the  Man 
Christ  Jesus  say  of  you,  '  Oh,  ye  that  are  greatly  beloved.  Well  done, 
good  and  faithful  servants;  ye  have  served  your  Lord  and  your  generation 
with  your  might ;  ye  have  finished  the  work,  which  the  eternal  foreknow- 
ledge of  my  Father  gave  you  to  do.  If  others  have  turned  their  thousands, 
ye  have  turned  your  tens  of  thousands  from  the  power  of  Satan  unto  God. 
Receive,  therefore,  a  glorious  kingdom, — a  beautiful  and  immortal  crown 
from  my  hand.  Enter,  with  the  children  I  have  given  you, — with  the 
souls  that  you  have  won.  Oh  ye  blessed  ones,  ye  heirs  of  glory,  enter  in 
at  those  everlasting  doors,  and  receive  there  the  reward  of  your  labours, 
even  the  fulness  of  joy  for  ever  and  ever.' 

"  I  am,  and  may  I  always  be,  dear  sir,  your  son  in  the  Lord  Jesus 
Christ, 

"J.  Hervey. 

"  P.  S.  I  heartily  thank  you,  as  for  all  other  favours,  so  especially  for 
teaching  me  Hebrew.1  I  have  cultivated  (according  to  your  advice)  this 
study,  and  am,  blessed  be  God,  the  giver  of  knowledge  !  somewhat 
improved  in  this  language.  My  prayers  accompany  you,  and  all  that  are 
engaged  with  you  in  the  same  glorious  design.  Let  me  also  have  yours 
and  theirs  for  Jerusalem's,  for  Christ's  sake."2 

Seventeen  days,  after  the  date  of  the  above  letter,  Hervey 
was  ordained  a  deacon  at  Christ  Church,  by  Dr.  Potter, 
Bishop  of  Oxford.3 

One  of  the  Oxford  Methodists  was  Charles  Kinchin,  Fellow 


1  Mr.  Ryland  writes, — "  Mr.  Hervey  began  the  study  of  the  Hebrew 
about  the  ninteenth  year  of  his  age,  by  the  instigation  of  an  acquaintance, 
who  gave  him  no  manner  of  assistance.  The  only  book  he  took  up  was 
the  Westminster  Hebrew  Grammar.  That  book  seems  to  be  contrived  by 
the  devil  to  prevent  the  learning  of  the  Hebrew  language  :  it  is  dark  and 
obscure,  harsh  and  unpleasant,  ugly  and  disgustful,  dull  and  listless  ; 
and  Hervey  threw  it  by  in  despair.  After  a  long  time  and  much  perplexity, 
by  a  happy  Providence,  there  was  another  Fellow  of  Lincoln  College,  who, 
seeing  Hervey  in  his  painful  embarrassment,  pitied  him,  and  took  him 
into  his  bosom.  He  conducted  him  to  the  first  chapter  of  Genesis,  and 
analysed  every  word ;  he  taught  him  to  reduce  every  noun  to  its  proper 
pattern  ;  he  instructed  him  to  trace  every  verb  to  its  proper  root,  and 
to  work  every  verb  through  the  active  and  passive  conjugations.  If 
the  devil  could  have  had  his  way,  we  should  have  lost  one  of  the 
finest  Hebrew  scholars  in  the  world  ;  but,  after  Mr.  Hervey  had  learnt  to 
analyse  the  first  chapter  of  Genesis,  he  went  on  like  a  giant,  and,  to 
my  certain  knowledge,  became  one  of  the  first  scholars  in  Europe  for 
a  familiar  knowledge  of  the  Hebrew  Bible." 

2  Arminicin  Magazine,  1778,  p.  132. 

8  He  was  ordained  a  priest,  at  Exeter,  in  the  month  of  December,  1739 


The  Literary  Parish-Priest. 


213 


of  Corpus  Christi  College.1     On   leaving  Oxford,  he  was  J737 
presented  with  the  rectory  of  Dummer,  near  Basingstoke  ;  Age  2 
and  now,  in  1736,  Hervey  became  his  curate.    This  is  not  the 
place  to  describe  his  curacy ;   but  further  extracts  from  his 
letters,  during  the  time  he  held  it,  will  serve  to  illustrate 
his  character. 

His  brother,  being  desirous  to  be  apprenticed  in  London, 
received  from  him  the  following  : — 

"  Dummer,  June  27,  1737. 
"  Dear  Brother, — I  find  you  are  at  London  looking  out  for  a  trade, 
and  a  master  to  set  yourself  to.  I  hope,  you  pray  earnestly  to  God 
to  guide  you  in  your  choice.  Desire  also  your  honoured  mother,  and 
mine,  to  have  a  great  regard  to  your  soul.  Let  it  be  inquired,  not  only 
whether  such  a  tradesman  be  a  man  of  substance  and  credit,  but  also, 
whether  he  be  a  man  of  religion  and  godliness  ?  Whether  he  be  a  lover 
of  good  people,  a  careful  frequenter  of  the  Church  ?  Whether  his  children 
be  well  nurtured  and  educated  in  the  fear  of  the  Lord?  Whether  family 
prayer  be  daily  offered  up  in  his  house  ?  Whether  he  believes  that  the 
souls  of  his  servants  are  committed  to  his  trust,  and  that  he  will  be 
answerable  for  the  neglect  of  them  at  the  judgment-seat  ?  It  will  be  sadly 
hazardous  to  venture  yourself  under  the  roof  of  any  person,  who  is 
not  furnished  with  these  principles,  or  is  a  stranger  to  these  practices. 
But,  if  he  be  contrary  to  all  these,  a  despiser  of  God  and  goodness,  wholly 
devoted  to  carnal  pleasure  and  worldly  gain ;  if  he  not  only  omit  the 
religious  care  and  oversight  of  his  household,  but  also  set  them  a  wicked 
and  corrupt  example,  let  nothing  induce  you  to  enter  into  his  service." 

At  the  time  when  this  letter  was  addressed  to  his  brother, 
he  received  a  sort  of  petition,  signed  by  the  inhabitants  of 
Collingtree,  one  of  his  father's  parishes,  praying  him  to 
become  their  minister.  In  his  long  reply,  dated  June  29, 
1737,  he  did  not  absolutely  refuse  to  accede  to  their  request; 
but  sketched  what  a  minister  of  Christ  ought  to  be,  and 
exhorted  them  to  ask  the  great  Head  of  the  Church,  to 
supply  them  with  such  an  one.  The  letter  is  too  long  for 
insertion  here ;  but,  it  shows,  that,  this  young  man  of  twenty- 
three  had  correct  and  exalted  notions  of  ministerial  duty. 
The  standard  of  excellence  was  high,  and  but  seldom 
reached  ;  but  it  was  not  higher  than  it  ought  to  be. 

Meanwhile,  the  services  of  Hervey  were  not  confined  to 
Dummer.     Even  the  Oxford  Methodists,  to  some  extent, 


1  Wesley's  Works,  vol.  i.,  p.  81. 


2I4 


Rev.  James  Hervey, 


1 73S  were  itinerant  ministers,  and,  by  interchange,  occupied  each 
Age  24  other's  pulpits.    Hence  the  following  : — 

"Dummer,  October  26,  1737. 

"Dear  Mr.   , — I  received  your  last  at  Oxford.     After  that,  I 

removed  to  Stanton-Harcourt ;  and  now  am  replaced  at  Dummer.  These 
frequent  removals  and  changes  of  situation,  I  hope,  will  be  some  small 
excuse  for  my  dilatoriness  in  writing  ;  for,  you  know,  they  occasion  trouble 
and  take  up  time. 

"  Mr.  Broughton,  Mr.  Gambold,  and  Mr.  Kinchin,  have  been  exercising 
their  ministry  here.  O  may  I  not  pull  down,  by  my  indiscretion  or  in- 
activity, what  they  have  begun  to  build  ! 

"As  to  the  making  of  sermons,  I  am  deterred  from  writing  them,  not 
because  I  look  upon  it  as  a  useless  employment ;  but  because  I  feel,  and 
cannot  help  confessing,  my  absolute  inequality  to  a  task  so  important.  I 
entreat  your  intense  and  persevering  prayers  on  my  behalf,  that  the  great 
and  good  God,  the  dispenser  of  all  wisdom,  would  vouchsafe  to  be  a  light 
to  my  darkness,  and  strength  to  my  weakness.  Should  these  supplications 
be  graciously  answered,  my  heart  will  then  teem  both  with  abundance  of 
matter,  and  propriety  of  expression  ;  my  pen  too  will  be  that  of  a  ready 
writer. 

"  I  am,  dear  sir,  your  obliged  and  affectionate,  but  unworthy  friend, 

"J.  Hervey."1 

In  the  early  part  of  the  year  1738,  Hervey  suffered  from 
enfeebled  health  ;  and  accepted  the  invitation  of  Paul  Orchard, 
Esq.,  who  resided  at  Stoke  Abbey,2  a  beautifully  situated  old 
mansion  in  Devonshire. 

Taking  Bristol  on  his  way,  he  wrote  as  follows  to  Mr. 
Orchard  : — 

"  Bristol,  February  3,  1738. 
"'Worthy  Sir, — I  have  been  at  Bristol  little  less  than  a  fortnight, 
waiting  of  an  opportunity  of  coming  to  Cornwall  by  water  ;  but,  the  wind 
still  continuing  contrary,  I  intend,  this  day,  to  set  out  for  Exeter,  on  horse- 
back. I  hope,  by  three  or  four  easy  stages,  to  reach  it  on  Monday  or 
Tuesday  next.  Here  I  propose  to  rest,  till  I  have  the  satisfaction  of 
hearing  from  my  much-esteemed,  though  unknown  patron.  I  expect, 
sir,  to  be  sorely  fatigued,  not  being  accustomed  to  travelling ;  and,  if 
you  please  to  permit  your  man  and  horse  (for  I  dare  not  presume  to  ask 
for  your  chariot)  to  give  me  the  meeting  at  Exeter,  by  the  time  he  arrives, 
I  hope  to  have  worn  off  my  weariness.  I  beg  my  humblest  service  may 
be  accepted  by  your  lady,  and  am,  good  sir,  your  obliged  humble  servant, 

"James  Hervey." 


1  Gospel  Magazine,  1 771,  p.  174. 
•  In  after-years,  called  Hartland  Abbey. 


The  Literary  Parish-Priest. 


215 


The  foregoing,  to  Mr.  Orchard,  was  written  three  days  after  1738 
Whitefield  embarked  for  Georgia,  and  Wesley  returned  to  j\~2 
England.    No  sooner  did  Hervey  hear  of  his  friend  Wesley's 
safe  arrival,  than  he  wrote  him  the  following  loving  and 
interesting  letter : — 


"Stoke  Abbey,  March  21,  1738. 
"  Rev.  and  Honoured  Sir, — How  agreeably  surprising  was  the  news, 
which  a  letter  of  Mr.  Chapman's  lately  brought  me.  I  am  at  a  loss  to 
say,  whether  it  was  more  unexpected  or  more  grateful.  It  assured  me 
that  Mr.  Wesley  was  arrived  in  England ;  had  visited  Oxon  ;  and  was 
coming  to  Bath  :  and  shall  I  not  hasten  a  congratulatory  address,  to 
welcome  the  friend  of  my  studies,  the  friend  of  my  soul,  the  friend  of  all 
my  valuable  and  eternal  interests  ?  To  do  it  cannot  be  deemed  imperti- 
nency ;  but  not  to  do  it  would  justly  bring  upon  me  the  imputation  of 
ingratitude. 

"  I  hope,  sir,  your  health  is  not  impaired  by  your  travels.  I  dare  say, 
your  experience  is  increased,  and  your  knowledge  enlarged  ;  your  faith 
strengthened,  and  your  zeal  quickened.  I  do  not  doubt  but  the  God 
whom  you  serve,  has  shown  you  wonderful  things  in  His  righteousness  ; 
His  Almighty  wisdom  and  goodness  have  dealt  graciously  with  you,  and 
wrought  marvellously  by  you.  O  !  how  greatly  pleasing,  and,  perhaps, 
not  unprofitable  would  a  relation  of  them  be. 

"  I  believe  you  had  the  pleasure  of  finding  some  of  the  Oxonians  grown 
considerably  in  grace.  They  have  made  haste,  since  your  departure,  to 
improve  their  talents  ;  and  to  edify  their  neighbours,  as  though  they  were 
earnestly  and  resolvedly  desirous  to  enjoy  their  company  in  a  better  world. 

"  You  cannot  but  have  heard,  and,  hearing,  you  cannot  but  rejoice  at, 
the  successful  zeal  of  our  friend  Whitefield.  All  London,  and  the  whole 
nation  ring  of  fieyaXta  tov  Qeov  done  by  his  ministry.  But,  alas  !  it  will 
damp  your  rising  satisfaction  to  receive  an  account  of  useless,  worthless 
Hervey's  having  run  a  round  of  sin  and  vanity  ;  and,  at  length,  weary  and 
giddy,  being  almost  ready  to  drop  into  hell.  Oh  !  it  is  not  fit  to  be  men- 
tioned ;  worthy  of  nothing  but  oblivion.  Spare  the  narrative,  and  cure 
the  wretch.  Send  a  line,  and  accompany  it  with  a  prayer,  to  warm  my 
frozen  and  benumbed  soul ;  that,  if  there  be  any  seeds  of  goodness  latent, 
any  sparks  of  piety  dormant  in  my  breast,  they  may  break  forth  to  life, 
and  kindle  into  a  flame. 

"  I  am  retired  from  the  scene  of  action  into  a  worthy  and  wealthy 
gentleman's  family.  Mr.  Chapman  will  inform  you,  how  much  he  deserves 
your  prayers,  and  the  prayers  of  all  who  are  mighty  with  God  and  prevail. 

"  Dear  sir,  if  other  business, — if  other  charitable  employments  will 
allow  you  leisure,  pray  favour  me  with  a  letter.  To  none  will  it  be  more 
acceptable  ;  by  none  is  it  more  needed,  than  by  your  most  obliged  humble 
servant, 

"James  Hervey." 


2l6 


Rev.  James  Hcrvey, 


I738        Hervey's  health  did  not  improve  at  the  beautiful  residence 
'     of  his  friend,  Orchard.    Hence,  four  months  after  his  settle- 
ment  at  Stoke  Abbey,  he  wrote  to  his  sister  as  follows  : — 

"  1738.  June  19.  My  disorder  is  a  languor  and  faintness,  a  feebleness 
and  inability  for  action,  which  is  increased  or  lessened  according  to  the 
various  temperature  of  the  weather.  I  bless  God  Almighty  !  I  am  not 
deprived  of  my  appetite  for  food,  neither  are  my  bones  chastened  with 
pain  ;  so  that,  many  impute  all  my  complaints  to  a  hippish  and  over- 
timorous  turn  of  mind,— to  a  distempered  imagination,  rather  than  a 
disordered  body. 

"  I  have  been  about  twenty  or  twenty-six  miles  into  Cornwall,  and  seen 
wondrous  workmanship  of  the  all-creating  God.  At  Bideford,  about 
fourteen  miles  off,  I  am  pretty  well  known,  and  am  a  little  esteemed.  It 
is  strange  to  tell,  but  let  it  be  to  the  glory  of  God's  free  and  undeserved 
goodness,  though  I  am  worthy  of  shame  and  universal  contempt,  that,  I 
find  favour  almost  wherever  I  go." 

For  upwards  of  two  years,  Hervey  was  the  cherished  guest 
of  Mr.  Orchard  and  his  family.  David  and  Jonathan  were 
not  warmer  or  more  faithful  friends  than  these.  Hence  the 
following  remarkable  agreement : — 

"  We,  the  underwritten,  whom  God's  providence  has  wonderfully  brought 
acquainted  with  each  other,  for  purposes,  no  doubt,  of  piety  and  everlast- 
ing salvation,  sensible  how  blind  and  corrupt  our  nature  is,  how  forward  to 
fall  into  errors  and  iniquities,  but  how  backward  to  discern  or  amend  them  ; 
— knowing  also  the  great  advantage  of  kind  and  affectionate,  but/  at  the 
same  time,  sincere  and  impartial  reproof  and  admonition  ; — do  oblige  our- 
selves to  watch  over  each  other's  conduct,  conversation,  and  tempers  ;  and, 
whenever  we  perceive  anything  amiss  therein, — any  duty  ill  done,  or  not 
done  so  well  as  it  ought, —  anything  omitted  which  might  be  for  our  spiri- 
tual good,  or  practised  which  will  tend  to  our  spiritual  hurt, — in  fine,  any 
thing  practised  or  neglected,  which  we  shall  wish  to  have  been  otherwise 
in  a  dying  hour  : — All  this  we  will  watch  to  observe,  never  fail  to  reprove, 
and  earnestly  endeavour  to  correct  in  each  other,  that  so,  we  may  have 
nothing  to  upbraid  one  another  with  when  we  meet  in  the  eternal  state. 
We  resolve  to  do  all  this  with  the  utmost  plainness,  and  all  honest  free- 
dom ;  and,  provided  it  be  done  with  tenderness,  with  apparent  good-will, 
and  in  private,  we  will  esteem  it  as  the  greatest  kindness  we  can  show, — 
the  truest  interest  of  sincere  friendship  that  we  can  exercise,  and  the  only 
way  of  answering  the  gracious  ends  of  Almighty  wisdom  in  bringing  us 
together.  In  witness  and  confirmation  of  which  resolution,  we  here  sub- 
scribe our  names. 

"  Paul  Orchard, 
"James  Hervey." 

"November  28,  1738." 


The  Literary  Parish- Priest. 


217 


While  Hcrvey  was  thus  resting,  and  recruiting  his  health,  1738 
in  Devonshire,  Wesley  and  his  brother  Charles  became  ac-  a^T~2 
quaintcd  with  Peter  Bohler,  found  peace  with  God,  associated 
with  the  Moravians,  and  began  to  preach  the  doctrine  of  sal- 
vation by  faith  only,  with  a  fervour,  and  earnestness,  which 
excited  almost  national  attention,  and  brought  upon  them, 
in  varied  forms,  the  malice  of  their  enemies.  Hervey,  in  his 
beautiful  retirement,  heard  of  this,  and  wrote  to  Wesley  as 
follows1 : — 

"  Stoke  Abbey,  December  1,  1738. 
"Most  Dear  and  Reverend  Sir,— Whom  I  love  and  honour  in  the 
Lord  :  indeed,  it  is  not  through  any  forgetfulness  of  your  favours,  or  un- 
concernedness  for  your  welfare,  that,  you  have  not  heard  from  me,  but 
through  the  miscarriage  of  my  letter.  Immediately  on  the  news  of  your 
first  arrival  in  England,  I  made  haste  to  salute  you,  and  wondered  why 
your  answer  was  so  long  in  coming  ;  but  wondered  more  when  I  heard 
you  had  left  the  nation  a  second  time,2  without  being  so  condescending 
as  to  own  me,  or  so  kind  as  to  vouchsafe  me  a  single  line.  But,  now,  sir, 
that,  I  am  assured  under  your  own  hand,  that,  you  have  escaped  the  perils 
of  the  sea,  the  perils  of  foreign  countries,  the  perils  of  those  that  oppose 
the  truth  ;  and,  that,  you,  restored  in  safety  to  your  native  country,  are  re- 
settled at  Oxon,  and  both  have  been  doing,  and  still  are  doing  spiritual 
and  everlasting  good  to  men, — I  may  truly  say  ''my  heart  rejoiceth,  even 
mine.' 

"  O  that  I  could  give  you  a  comfortable  account  of  myself,  and  of  my 
zeal  for  God  !  Alas !  I  must  confess,  with  shame  and  sorrow,  1  my  zeal 
has  been  to  sit  still.'  I  am  not  strong  in  body,  and  am  lamentably  weak 
in  spirit.  Sometimes,  my  bodily  disorders  clog  the  willing  mind,  and  are 
a  grievous  weight  upon  its  wheels.  At  other  times,  the  mind  is  oppressed 
with  sloth,  and  thereby  rendered  listless  and  indisposed  for  labouring  in 
the  Lord.  Pray  for  me,  dearest  sir,  and  engage  all  my  friends  to  cry 
mightily  to  Heaven  in  my  behalf,  if  so  be,  this  dry  rod  may  bud  and 
blossom  ;  this  barren  tree  may  bring  forth  much  fruit. 

"  I  live  in  the  family  of  a  worthy  gentleman,  who  is  a  hearty  well- 
wisher  to  the  cause  of  pure  and  undefiled  religion ;  who  desires  no  greater 
happiness  than  to  love  the  Lord  Jesus  Christ  in  sincerity;  and  who  would 
be  glad  of  a  place  for  himself  and  household  in  your  prayers. 

"  Dear  sir,  will  you  permit  me  to  inform  you  what  is  said,  though  I 
verily  believe  slanderously  said,  of  you  ?  It  is  reported,  that,  the  dearest 
friends  I  have  in  the  world  are  setters  forth  of  strange  doctrines,  that  are 
contrary  to  Scripture,  and  repugnant  to  the  Articles  of  our  Church.  This 
cannot  but  give  me  uneasiness ;  and  I  should  be  glad  to  have  my  fears 
removed  by  yourself.    It  is  said,  that,  you  inculcate  faith,  without  laying 


1  Arminian  Magazine,  1778,  p.  132. 
3  This  refers  to  Wesley's  visit  to  Herrnhut  in  1733. 


218 


Rev,  James  Hervcy, 


1 73S     stress  upon  good  works  ;  and,  that,  you  endeavour  to  dissuade  honest 
—      tradesmen  from  following  their  occupations,  and  persuade  them  to  turn 
Lge  24  preachers.    Now,  these  calumnies  I  wish  you  would  give  me  power  to 
confute,  who  am, 

"Dear  sir,  your  ever  obliged  and  grateful  friend, 

"J.  Hervey." 

The  first  of  these  rumours  was  a  calumny  ;  for,  while 
Wesley  inculcated  faith,  he  also  strenuously  enforced  good 
works.  The  second  was  not  without  foundation  ;  for  Wesley 
himself  writes  : — 

"Joseph  Humphrey  was  the  first  lay  preacher  that  assisted  me  in 
England,  in  the  year  1738."  1 

The  two  Wesleys  and  Whitefield,  full  of  the  love  of  God, 
and  with  faces  beaming  with  peace  and  joy  through  believing 
in  Christ  Jesus,  were  now  about  the  most  abused  men  in 
England.  All  the  churches  were  closed  against  them  ;  and 
fields,  streets,  and  village  greens  were  their  chief  preaching 
places.  The  mob  treated  them  with  violence.  The  clergy 
used  the  pulpit  in  denouncing  them.  The  press  was  employed 
in  spreading  scandalous  reports  concerning  them.  Some  of 
their  old  friends  were  puzzled,  and  began  to  stand  aloof  from 
them.  But,  in  the  midst  of  all,  they  themselves  were  happy  ; 
and  were  honoured,  almost  every  day,  in  being  made  the 
instruments  of  turning  men  from  sin  to  holiness,  and  from  the 
power  of  Satan  unto  God. 

Hervey's  health  was  such,  that,  even  had  he  wished,  he  was 
utterly  unable  to  join  his  friends  in  this  their  bold  and 
marvellously  successful  out-door  mission  to  the  unconverted 
masses.  While  they  were  preaching  to  assembled  thousands 
on  Hannam  Mount,  Kennington  Common,  and  Blackheath, 
he  was  being  nursed,  with  the  greatest  tenderness,  amid  the 
comforts  and  beauties  of  Stoke  Abbey  ;  and  was  preaching, 
as  opportunity  permitted,  and  as  his  strength  allowed,  in 
some  of  the  neighbouring  churches,  and  especially  in  Mr. 
Thompson's,  of  St.  Gennys,  Cornwall.  Though  absent, 
however,  he  was  not  forgotten.  Whitefield,  full  of  faith  and 
of  the  Holy  Ghost,  wrote  to  him,  inquiring  whether  he  had 
found  the  same  blessings,  which  he  and  the  Wesleys  had. 


1  Wesley's  Works,  voL  iv.,  p.  473. 


The  Litei'ary  Parish- Priest. 


219 


Hervey's  answer  was  so  beautifully  ingenuous;  and,  more-  1739 
over,  is  so  important  as  bearing  upon  the  subject  of  his  con-  Age~2f 
version,  that,  it  is  given  here  without  curtailment. 

"  Stoke  Abbey,  April  4,  1 739. 

"Dear  Mr.  Whitefield, — Your  kind  favour,  dated  March  6,  I 
received  not  till  yesterday,  not  returning  sooner  from  worthy  Mr.  Thomp- 
son's charge.  O  that  he  may  not  find  his  dear  flock  gone  back  ;  but 
adorned  in  Christian  knowledge,  during  his  absence  from  them  ! 

"  I  thank  you  for  the  good  news  you  sent  me.  Christ  enable  me  to 
praise,  rejoice,  and  give  thanks  on  this  behalf! 

"  I  am  obliged  for  the  searching  questions  you  put  to  me.  Before  I 
answer  them,  give  me  leave  to  exhort  you  in  the  words  of  the  Psalmist, 
4  Try  me,  my  dear  and  faithful  friend,  try  me,  and  seek  the  ground  of  my 
heart,  and  examine  my  thoughts ;  look  well  if  there  be  any  way  of  wicked- 
ness in  me,  and  lead  me  in  the  way  everlasting.' 

First  question,  Does  the  Spirit  of  God  witness  with  your  spirit  that  you 
are  a  child  of  God  ?  In  truth,  I  cannot  tell.  I  have  sometimes  a  com- 
forting hope,  that  I  am  a  child,  and  not  an  outcast ;  a  true  son,  and  no 
bastard  ;  but  whether  this  persuasion  cometh  of  Him  that  has  called  men 
to  salvation,  I  know  not.  Whether  it  be  the  testimony  of  the  Holy  Spirit 
witnessing  within  me,  or  the  whisper  of  a  vain  presumption  speaking 
peace  where  there  is  no  peace,  I  am  at  a  loss  to  determine.  Tell  me, 
dear  sir,  by  what  touchstone  I  shall  distinguish  them. 

"  Second  question,  Have  you  peace  and  joy  in  the  Holy  Ghost  ?  I  some- 
times do  rejoice,  and  not  in  carnal  satisfactions,  but  in  hope  of  the  glory 
which  shall  be  revealed.  But  the  bright  prospect  is  quickly  intercepted  ; 
dark  clouds  of  fear  intervene  ;  and  sad  misgivings  of  mind  throw  a  damp 
upon  the  rising  joy.  Sometimes  I  am  blessed  with  inward  peace,  and 
possess  my  soul  in  tranquility  ;  but  this  also  is  like  our  April  sun,— very 
changeable  and  short-lived.  The  sweet  calm  is  broken,  and  ruffling  gusts 
of  peevishness  and  uneasiness  discompose  the  tenour  of  my  mind.  I 
must  confess,  that,  I  feel  touches  of  envy  (oh  that  I  could  mingle  my  tears 
with  my  ink,  as  I  write  !),  motions  of  pride,  hankering  after  unnecessary 
sensual  delights  ;  that,  I  too  frequently  am  destitute  of  love  to  my 
brethren,  of  a  compassionate  long-suffering  zeal  for  their  welfare,  and 
cannot  perceive  one  spark  of  devotion  kindled  in  my  cold  heart.  For 
these  things,  my  soul  is,  at  some  intervals,  disquieted  within  me.  Such 
sad  experiences  turn  my  peace  into  pain  ;  they  destroy  my  gladness,  and 
fill  me  with  grief. 

"  Third  question,  Are  we  justified  by  faith  only  ?  I  answer,  By  faith 
only.  Works  can  have  no  share  in  our  justification,  because  there  is 
iniquity  in  our  holy  things.  They  are  done  after  an  imperfect  manner,  or 
from  improper  views,  or  sullied  with  some  secret  self-glorying;  and,  there- 
fore, cannot  recommend  thei7iselves,  much  less  the  sinful  doers  of  them, 
to  infinite  purity.  Nay,  if  God  should  enter  into  strict  and  rigorous 
judgment,  I  fear  our  best  works  would  deserve  punishment.    And  to 


220 


Rev.  James  Hervey, 


think,  that,  those  performances,  which  deserve  punishment,  can  merit, 

  either  in  whole  or  in  part,  in  any  measure  or  degree,  an  eternal  reward,  is 

25  surely  to  misjudge  the  case.  It  seems  to  be  as  false  as  to  fancy,  that,  the 
addition  of  some  dross  would  enhance  the  value,  or  increase  the  lustre,  of 
refined  gold.  Yet  still  I  "believe,  that,  these  works,  poor  and  mean  and 
imperfect  as  they  are,  are  absolutely  necessary,  and  that  there  is  no 
justification  without  them.  A  tenant  upon  lease  must  duly  and  punctually 
pay  his  pepper-corn,  though  it  be  not  considered,  by  the  payer  or  receiver, 
as  of  any  worth  at  all.  So,  a  Christian  must  exercise  himself  in  all  good 
works,  if  he  would  obtain  salvation,  though  that  can  add  no  worth  to  the 
perfect,  sufficient,  and  alone  meritorious  sacrifice  of  Jesus  Christ.  We  must 
be  as  careful  to  maintain  good  works,  as  if  our  salvation  was  the  purchase 
of  them  alone,  and  yet  renounce  them  utterly,  and  rely  upon  the  merits, 
death,  and  intercession  of  our  blessed  Saviour,  who  is  made  unto  them 
that  believe,  not  only  wisdom,  but  righteousness,  sanctification,  and 
redemption. 

"  If  I  am  wrong,  be  pleased  to  inform  me  ;  and  God  Almighty  give  me 
a  child-like,  unprejudiced,  teachable  spirit !  Pray  for  me,  dear  sir,  that, 
my  sins,  which  blind  my  understanding,  may  be  subdued  ;  and  that, 
together  with  a  right  spirit,  I  may  have  a  right  judgment  in  all  things. 
That  text,  James  ii.  24,  I  dare  not  blot  out  of  my  Bible,  and  I  cannot 
put  out  of  my  mind.  Indeed,  it  perplexes  me.  It  makes  me  unsettled 
and  wavering.  When  I  think  of  it,  I  am  ready  (ready !  nay,  ought  I  not 
to  be  resolved,  since  the  Apostle  has  put  the  words  into  my  mouth  ?)  to 
alter  my  reply,  and  say,  not  by  faith  o?ily,  but  by  works  (in  conjunction 
with  it)  a  man  is  justified.  Give  me  leave,  henceforward,  to  become  your 
pupil  in  this  important  doctrine  of  Christianity,  as  I  have  long  been,  and 
ever  shall  be, 

"Your  most  affectionate  friend, 

"J.  Hervey."1 

The  friendship  of  these  Oxford  Methodists  was  most  sin- 
cere and  cordial ;  but  was  not  unruffled.  All  was  not  plain 
sailing.  Breakers  were  a-head.  It  is  a  well-known  fact,  that, 
early  in  the  year  1739,  Whitefield  and  Wesley,  being  shut  out 
of  the  pulpits  of  the  Established  Church,  commenced  their 
marvellous  career  of  out-door  preaching.  Astonishing  effects 
followed.  All  sorts  of  rumours  were  current.  Enemies  were 
active,  and,  as  already  stated,  even  friends  were  staggered. 
In  his  Devonshire  retreat,  Hervey  was  excited,  and  wrote  to 
the  Rev.  Mr.  Kinchin,  of  Dummer,  an  immensely  long  letter 
from  which  the  following  is  an  extract : — 

"  Stoke  Abbey,  April  18,  1739. 
"  Dear  Mr.  Kinchin,— This  day,  a  letter  informs  me,  that,  my  worthy 


1  Evangelical  Magazine,  1794,  p.  373- 


The  Literary  Parish- Priest. 


22  1 


and  ever-esteemed  Rector  has  hearkened  to  men  of  unsound  opinions,  and  1739 
is  turning  aside  to  their  errors  ; — that,  he  is  inclined  to  throw  off  his  gown,  — 
renounce  the  Church  of  England,  relinquish  his  Fellowship  and  living,      ^e  2 
and  become  itinerant  preacher.    And  can  I  see  a  friend,  who  has  been 
kind  to  me  as  a  father,  is  dear  to  me  as  a  brother, —  can  I  sec  such  a  friend 
run  away  with  such  erroneous  and  pernicious  notions,  and  sit  silent  and 
unconcerned?    No;  my  affections  constrain  me;  and  I  cannot  hold  my 
peace.    I  love  him,  and,  therefore,  must  speak.    I  love  him  tenderly,  and, 
therefore,  must  speak  freely." 

Here  follow  twelve  printed  octavo  pages  of  remonstrance. 
Hervey  then  adds  : — 

"  There  is  no  man  living  that  I  more  sincerely  love  and  honour  than 
Mr.  Wesley.  His  memory  is  most  dear  and  deservedly  precious  to  me; 
but,  yet,  I  must  frankly  own,  he  is  liable  to  mistakes, — mistakes  in  re- 
ligion, and  dangerous  ones  too.  I  remember  the  time  when  he  was  fond 
of  the  mystic  writers ;  read  one  of  their  leading  authors  over  and  over 
again ;  and  commended  what  he  read  as  the  best  book,  next  to  those  that 
were  given  by  inspiration.  But,  within  the  space  of  a  few  months,  he  saw 
his  error;  retracted  his  opinions;  and  inveighed  against  them  as  stu- 
diously as  he  ever  extolled  them.  This  I  mention  only  to  show,  that,  the 
best  designing  men, — men  of  eminent  learning  and  exemplary  devotions, — 
may  be  led  into  false  apprehensions  of  things.  He  has  arguments,  I  do 
not  doubt,  to  support  his  tenets,  as  he  had  in  the  former  case,  and  can 
manage  them  with  a  masterly  skill ;  but,  yet,  he  may  be  deceived,  though 
he  means  only  the  glory  of  Christ.  Therefore,  dear  sir,  withhold  your 
assent  a  little,  and  do  not  too  easily  fall  in  with  his  principles.  At  least, 
suspend  your  determination  for  awhile ;  wait  the  event ;  and  let  that 
speak  for  the  attempt. 

"  You  see  how  moderate  I  am  in  the  matter.  I  do  not  exclaim  against 
the  gentlemen  who  have  brought  these  new  doctrines  to  our  ears.  If  truth 
and  purer  Christianity  be  on  their  side,  God  forbid,  but  that  I  myself  and 
every  true-hearted  disciple  should  go  over  to  their  party !  Only  have  a 
little  patience;  tarry  thou  the  issue  of  things;  and  let  excitics  acta 
probet. 

"  I  wonder  why  they  dissuade  you  from  cleaving  to  the  Establishment. 
Why  do  they  find  fault  with  our  excellent  Church  ?  And  why  should  they 
entice  you  from  your  parish  ?  Sure  we  are,  that,  the  Holy  Ghost  made 
you  overseer  over  that  little  flock;  but,  that,  He  has  released  you  from  the 
charge  and  called  you  to  another  sphere  of  labour,  is  not  so  evident. 
There  was  a  time  when  Mr.  Wesley  was  a  warm  and  able  advocate  of  the 
primitive  institutions.  I  marvel,  that,  he  is  so  soon  removed  to  another 
opinion.  This  is  a  fresh  conviction  how  variable  his  mind  is,  and,  though 
burning  with  zeal  for  God,  yet,  given  to  change.  And,  having  altered  so 
often  already,  why  may  he  not  alter  again,  and  new-mould  his  present 
sentiments  as  well  as  his  former? 

"They  advise  you  to  become  an  itinerant  preacher.     But  why?  I 


222 


Rev.  James  Hervey, 


1739     would  gladly  know.    Is  greater  perfection  to  be  attained  by  wandering 
into  the  wide  world,  and  preaching  in  variety  of  places  ?    Or  will  this  way 
2->   of  preaching  be  more  successful  and  efficacious  ?    I  cannot  bring  myself 
to  believe  this.  "  Etc.,  etc., 

"James  Hervey." 

To  some  extent,  Hervey  was  evidently  misinformed.  It  is 
possible,  it  is  not  unlikely,  that,  Wesley  and  Whitefield  had 
advised  their  brother  Methodist,  Mr.  Kinchin,  to  become  an 
itinerant  preacher ;  but  there  is  no  evidence,  that,  they  ever 
wished  either  him  or  any  of  their  friends  to  leave  the  Estab- 
lished Church,  or,  that,  they  ever  entertained  the  idea  of 
leaving  the  Church  themselves.  Still,  there  can  be  no  doubt, 
that  Hervey  had  heard  such  reports  as  these,  and  was 
intensely  anxious  on  this  account.  Hervey  refers  to  the  dif- 
fusion of  "  erroneous  and  pernicious  notions."  These  were, 
probably,  not  so  much  the  doctrines  of  justification  by  faith, 
the  witness  of  the  Spirit,  and  cognate  truths,  as  the  things 
mentioned  in  the  following  letter,  addressed  to  Whitefield, 
three  weeks  after  the  foregoing  letter  was  sent  to  Mr.  Kin- 
chin : — 

"Stoke  Abbey,  May  10,  1739. 

"  Dear  Mr.  Whitefield,— I  sincerely  thank  you  for  your  last  letter. 
I  can  hardly  bring  myself  to  assent  to  your  whole  account  of  justification 
by  faith.  This,  perhaps,  may  proceed  from  some  obstinate  prejudices, 
rather  than  from  reasonable  and  weighty  scruple.  However,  I  waive  the 
mention  of  my  objections,  and  make  the  care  of  my  own  right  faith  give 
place  to  a  concern  for  the  principles  and  practices  of  my  dear  friends. 

"  It  is  reported,  and  creditably  reported,  from  Oxon,  that,  several 
strange  notions  have  been  lately  broached  there,  and  have  gained 
proselytes  and  espousers  among  the  most  hopeful  and  promising  part  of 
the  University.  They,  who  bravely  stood  their  ground  against  sin,  are 
become  an  unhappy  prey  to  error  and  delusion.  I  hope  you  are  not  fallen 
from  your  once  avowed  steadfastness  to  the  truth  as  it  is  in  Jesus,  and  as 
it  is  in  our  excellent  Church.  It  is  whispered,  indeed,  that,  the  seducers 
are  practising  their  arts  upon  you,  and  trying  to  subvert  my  dear  Mr. 
Whitefield's  orthodoxy. 

"  In  a  late  letter,  I  gave  an  answer  to  some  queries  you  were 
pleased  to  put  to  me.  Now,  I  beg  the  favour  of  your  opinions  con- 
cerning the  following  doctrines:  'That,  the  Distinction,  Order,  Degrees, 
even  Robes  and  Habits  of  the  University  are  all  Anti-Christian ;  that, 
nothing  is  taught  in  it,  but  that  learning  and  wisdom,  which  opposes  the 
power  of  God ;  that,  whoso  is  born  of  God  is  also  taught  of  God,  not  in 
any  limited  sense,  but,  so  as  to  make  the  use  of  natural  means  of  no 
effect;  that,  all  human  learning  (however  said  to  be  sanctified  of  God) 


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223 


entirely  disqualifies  us  for  preaching  the  true  Gospel  of  Jesus  Christ ;  that,  j- 
an  Established  ministry  is  a  mere  invention  of  men ;  that,  our  whole  - 
Church  and  all  its  authority,  are  founded  on,  and  supported  by  a  lie;  and, 

Ag. 

that,  all  who  receive  power  of  preaching  from  it,  are  in  a  state  of  slavery, 
and  must  throw  off  all  obedience  to  it,  before  they  can  enjoy  the  freedom 
of  the  Gospel. 

"These  tenets,  extravagant  and  pernicious  as  they  are,  have  been,  I 
find,  studiously  advanced;  but  let  them  not  have  the  sanction  of  your 
approbation.  If  they  will  get  abroad  into  the  world,  let  them  go  branded 
with  your  dislike  and  censure. 

"James  Hervey." 

Remembering  the  rumours  of  the  day,  such  a  letter  as  the 
above  is  not  surprising.  Falsehoods  concerning  Wesley  and 
his  friends  were  rife.  No  report  was  too  extravagant  to  be 
believed.  Unfortunately,  Whitefield's  answer  to  Hervey  is 
not  forthcoming ;  but  the  invalided  recluse  was  soon  led  into 
the  way  of  truth.  Hence,  the  following,  also  addressed  to 
Whitefield,  pointing  out  the  means  by  which  Hervey  had 
been  induced  to  renounce  his  Oxford  Pharisaism,  and  to 
embrace  the  doctrine  of  salvation  by  faith  in  Christ  only. 
The  letter  is  too  valuable  to  be  abridged  : — 

"  Yes,  dear  sir,  with  pleasure,  I  send  another  letter.  I  rejoice  to  find, 
that,  you  remember  me.  I  am  thankful,  that,  you  have  not  renounced  a 
correspondent,  made  odious  by  so  much  ingratitude. 

"  You  are  pleased  to  ask,  How  the  Holy  Ghost  convinced  me  of  self- 
righteousness,  and  drove  me  out  of  my  false  rests  ?  Indeed,  sir,  I  cannot 
precisely  tell.  The  light  was  not  instantaneous,  but  gradual.  It  did  not 
flash  upon  my  soul,  but  arose  like  the  dawning  day.  A  little  book,  wrote 
by  Jcnks,  upon  Submission  to  the  Righteousness  of  God,  was  made  ser- 
viceable to  me.  Your  Journals,  dear  sir,  and  Sermons,  especially  that 
sweet  Sermon  upon  '  What  think  ye  of  Christ?'  were  a  means  of  bringing 
me  to  a  knowledge  of  the  truth.  And  another  excellent  piece  has  been, 
and  I  hope  will  be,  as  so  much  precious  eye-salve  to  my  dim  and  clouded 
understanding, — I  mean  'Marshall's  Gospel  Mystery  of  Sanctification.' 

"  These, — blessed  be  He,  who  is  a  light  to  them  that  sit  in  darkness ! — 
have,  in  some  degree,  convinced  me  of  my  former  errors.  I  now  begin  to 
see,  that,  I  have  been  labouring  in  the  fire,  and  wearying  myself  for  very 
vanity,  while  I  have  attempted  to  establish  my  own  righteousness.  I 
trusted  I  knew  not  what,  while  I  trusted  in  some  imaginary  good  deeds  of 
my  own.  These  are  no  hiding-place  from  the  storm.  They  are  a  refuge 
of  lies.  If  I  had  the  meekness  of  Moses,  and  the  patience  of  Job,  the 
7cal  of  Paul,  and  the  love  of  John,  I  durst  not  advance  the  least  plea  to 
everlasting  life  on  this  footing.  But  as  for  my  own  beggarly  perform- 
ances,— wretched  righteousness,— gracious,  adorable  Emmanuel! — I  am 


Rev.  James  Hervey, 


1-39  ashamed;  I  am  grieved,  that  I  should  thrust  them  into  the  place  of  Thy 
^ —      Divine,  Thy  inconceivable  precious  obedience! 

loe  25  "  y^y  schemes  are  altered.  I  now  desire  to  work  in  my  blessed  Mas- 
ter's service,  not  for,  but,  from  salvation.  I  believe,  that,  Jesus  Christ, 
the  Incarnate  God,  is  my  Saviour;  that,  He  has  done  all  which  I  was 
bound  to  perform;  and  suffered  all  that  I  was  condemned  to  sustain; 
and,  so,  has  procured  a  full,  final,  and  everlasting  salvation  for  a  poor 
damnable  sinner.  I  would  now  fain  serve  Him  who  has  saved  me.  I 
would  glorify  Him  before  men,  who  has  justified  me  before  God.  I  would 
study  to  please  Him  in  holiness  and  righteousness  all  the  days  of  my  life. 
I  seek  this  blessing,  not  as  a  condition,  but,  as  a  part, — a  choice  and 
inestimable  part  of  that  complete  salvation,  which  Jesus  has  purchased 
for  me. 

"  Now,  if  at  any  time,  I  am  fervent  in  devotion, — seem  to  be  in  a 
gracious  frame, — or  am  enabled  to  abound  in  the  works  of  the  Lord, — I 
endeavour  to  put  no  confidence  in  these  bruised  reeds,  but  to  rest  upon 
the  Rock  of  Ages.  Not  in  these,  most  blessed  Jesus,  but  in  Thy  robes 
of  righteousness,  let  me  be  found,  when  1  God  shall  call  the  heavens  from 
above,  and  the  earth,  that,  He  may  judge  His  people.' 

"  When,  on  the  other  hand,  I  feel  myself  most  deplorably  dead  and 
deficient, — when  I  am  apt  to  sigh  for  my  unprofitableness,  and  cry  out 
with  the  prophet,  '  My  leanness,  my  leanness!'  I  no  longer  comfort  my- 
self with  saying,  1  Be  of  good  cheer,  soul,  thy  God  requires  only  sincere 
obedience,  and,  perhaps, '  to-morrow  may  be  better  than  this  day,  and 
more  abundant  in  acts  of  holiness.'  Jesus  is  now  become  my  salvation, 
and  this  is  my  song  in  the  house  of  my  pilgrimage, — 1  Why  art  thou  cast 
down,  O  my  soul  ?'  Though  imperfect  in  thyself,  thou  art  complete  in 
thy  Head.  Though  poor  in  thyself,  thou  hast  unsearchable  riches  in 
thy  Divine  Surety.  The  righteousness  of  Thy  obedience,  O  Lord 
Redeemer,  is  everlasting.  O  grant  me  an  interest  in  this,  and  I  shall 
live. 

"If  overtaken  by  sin,  or  overcome  by  temptation,  I  dare  not,  as 
formerly,  call  to  mind  my  righteous  deeds,  and  so  think  to  commute 
with  Divine  justice  ;  or  quit  scores  for  my  offences,  by  my  duties.  I  do 
not,  to  ease  my  conscience,  or  be  reconciled  to  God,  promise  stricter 
watchfulness,  more  alms,  and  renewed  fastings.  No  ;  in  such  unhappy 
circumstances,  turn,  O  my  soul !  neither  to  the  right  hand  nor  to  the  left; 
but  fly  instantly  to  Him,  whom  God  has  set  forth  for  a  propitiation. 
Hide  thyself  in  His  wounded  side,  and  be  safe.  Wash  in  His  streaming 
blood,  and  be  clean. 

"  If  in  these,  or  in  other  points,  I  am  otherwise  minded,  than  corre- 
sponds with  the  gospel  of  truth,  cease  not,  dear  sir,  to  pray,  that,  '  God 
may  reveal  even  this  unto  me.' 

"  But  why  will  not  my  dear  friend  come  amongst  us  ?  Why  won't  he 
drop  his  word  towards  the  west?  Many,  in  these  parts,  long  for  your 
arrival.  Many  long  to  hear. the  joyful  sound  from  your  lips.  Many,  I 
am  assured,  would  hail  my  dear  brother  with  that  acclamation,  '  How- 
beautiful  are  the  feet  of  him  that  bringeth  glad  tidings  ;  that  bringeth  glad 


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225 


tidings  of  good  things !'    O  that  it  would  please  the  Divine  Providence  r 
to  direct  your  way  unto  us  !    Come,  dear  sir,  come  with  the  fulness  of  the  - 
blessings  of  the  gospel  of  peace.    Come  amongst  living  multitudes,  who  Ag< 
will  be  attentive  to  hear  you ;  and  come,  once  more,  into  the  arms  of  him 
who  dearly  loves  you. 

"J.  Hervey."1 

Hervey  and  Whitefield  were  young  men,  both  twenty-five 
years,  of  age ;  but  they  were  not  novices  in  religious  know- 
ledge. By  extensive  reading,  by  conversation,  by  docility, 
above  all,  by  the  blessed  Bible,  and  by  the  Spirit's  teaching, 
they  had,  at  this  early  period  of  their  history,  arrived  at 
theological  conclusions,  from  which  they  never  wavered  to 
the  end  of  life.  Exception  may  be  taken  to  some  of  the 
expressions  of  Hervey  in  the  foregoing  letter  ;  and  to  the 
Calvinistic  views  of  both  ;  but  they  believed  what  they 
preached  ;  and  they  undoubtedly  thought  and  felt  that  their 
doctrines  were  founded  upon  the  Divine  authority  of  the 
sacred  Scriptures.  It  is  no  part  of  the  plan  of  the  present 
work  to  defend  or  to  attack  the  doctrines  taught  by  the  men 
whose  histories  are  sketched  ;  but  simply  to  furnish  honest 
information  respecting  their  manner  of  life,  their  teaching, 
their  religious  experience,  their  success,  and  the  termination 
of  their  toil  and  suffering. 

In  1740,  Hervey's  health  was  sufficiently  restored  to  justify 
his  undertaking  the  curacy  of  Bideford,  where  he  continued 
till  about  the  month  of  July,  1743.  His  congregation  was 
large,  but  his  stipend  small,  amounting  to  not  more  than  £60 
a  year.  Here  he  planned  and  partly  executed  his  "  Medita- 
tions among  the  Tombs,"  and  his  "  Reflections  on  a  Flower 
Garden."  A  ride  from  Bideford  to  Kilhampton  suggested 
the  former  ;  and  the  latter  were,  in  part,  composed  in  the 
summer-house  of  a  pleasant  garden,  belonging  to  the  family 
with  whom  he  lodged.  At  his  entrance  upon  his  ministry  at 
Bideford,  he  wrote  as  follows  to  his  friend,  Mr.  Orchard,  in 
whose  hospitable  mansion  he  had  been  so  long  a  guest  :■. — 

"  Your  excellent  proposal  is  not  yet  put  into  execution ;  we  have  no 
evening  prayers  in  public  as  yet;  nay,  I  have  not  so  much  as  com- 
municated the  design  to  my  rector.    I  am  shamefully  timorous :  lions, 


1  Evangelical  Magazine,  1 794,  p.  503 ;  and  A  Selection  of  Letters, 
partly  Original,  by  J.  Hervey,  1816,  p.  261. 

Q 


226 


Rev.  James  Henry, 


1 741  giants,  and  the  sons  ot  Anak  are  much  in  my  thoughts.  I  dream  (and 
—  may  it  be  no  more  than  a  dream,  and  not  too  real  a  presage,)  of  difficul- 
«e  27  ties,  both  in  getting  leave  to  attempt,  and  in  getting  strength  to  perform, 
this  spiritual  service,  which  I  owe  to  my  little  flock.  Your  zeal  will 
reproach  me  with  cowardice ;  your  faith  upbraid  me  with  unbelief ;  but, 
O,  let  your  charity  and  pity  pray  against  both.  I  hope  ere  long  to  dis- 
close the  matter  to  Mr.  Nichols." 

Another  letter,  written  at  Bideford,  and  addressed  to 
Whitefield,  will  be  welcome.  It  strikingly  exhibits  the 
change  in  Hervey's  views  and  religious  character  : — 

"Bideford,  1741. 
"  Dear  Mr.  Whitefield, — Your  favour  struck  me  with  an  agreeable 
surprise.  I  verily  thought  my  stubborn  silence  had  razed  me  from  your 
remembrance ;  but,  since  you  still  have  an  affection  for  an  ungrateful 
friend,  I  take  this  opportunity  of  returning  my  grateful  acknowledg- 
ments. 

"  I  rejoice  to  hear  the  Redeemer's  cause  revives.  Set  up  Thyself,  O 
Incarnate  God  !  above  the  heavens,  and  diffuse  Thy  glory  through  all  the 
earth!  Let  Thy  enemies  perish,  O  Lord!  Let  disappointments  attend 
the  attempts  of  Thy  foes  and  the  devices  of  hell ;  but  let  Thy  servants 
be  prosperous,  and  their  message  crowned  with  success ! 

"  Dear  sir,  I  cannot  boast  of  trophies  erected  here  by  the  Captain  of 
our  salvation ;  but,  I  hope,  the  arm  of  the  Lord  will  be  revealed  more  and 
more  among  us.  I  hope,  the  triumphs  of  free  grace  will  have  wider 
spread  and  free  course,  and  will  prevail  mightily  over  our  unbelief.  I 
own,  with  shame  and  sorrow,  that,  I  have  been  too  long  a  blind  leader  of 
the  blind.  I  have  perverted  the  good  ways  of  God,  and  have  darkened 
the  glory  of  redeeming  merit  and  sovereign  grace.  I  have  dared  to 
invade  the  prerogatives  of  an  all-sufficient  Saviour,  and  to  pluck  the 
crown  off  His  head.  I  have  derogated  from  the  honours,  the  everlasting 
and  incommunicable  honours  of  Jesus.  I  have  presumed  to  give  works  a 
share  in  the  redemption  and  recovery  of  a  lost  sinner ;  and  have  placed 
those  filthy  rags  upon  the  throne  of  the  Lamb;  and,  by  that  means, 
debased  the  Saviour,  and  exalted  the  sinner. 

"  But,  I  trust,  the  Divine  truth  begins  to  dawn  upon  my  soul.  Was  I 
posscst  of  all  the  righteous  acts  that  have  made  saints  and  martyrs 
famous  in  all  generations, — could  they  all  be  transferred  to  me,  and  might 
I  call  them  all  my  own, — I  would  renounce  them  all  that  I  might  win 
Christ.  I  would  not  dare  to  appear  before  the  bright  and  burning  eye  of 
God  with  such  hay,  straw,  and  stubble.  No,  dear  sir,  I  would  long  to  be 
clothed  in  a  Mediator's  righteousness,  and  ascribe  all  my  salvation  to  the 
most  unmerited  and  freest  grace. 

"  Dear  sir,  cease  not  to  pray  for  me  ;  desist  not  to  counsel  me  ;  since, 
T  perceive,  you  cannot  forbear  to  love  me. 

"  I  am,"  etc., 

"J.  Hervey." 


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227 


In  the  discharge  of  his  ministerial  duties  at  Bideford  1741 
Hervey  was  exemplary.  He  preached  twice  every  Sunday  ;  Agc~2; 
and,  on  Tuesdays  and  Fridays,  expounded  part  of  one  of 
the  Lessons  for  the  day ;  except  when  he  examined  the 
children,  and  gave  explanations  of  the  Church's  Catechism. 
Like  his  friends  Wesley  and  Whitefield,  he  also  formed  a 
religious  society,  which  continued  to  meet  above  forty  years. 
This  brought  upon  him  considerable  reproach ;  but,  "  so  far 
from  being  ashamed  "  of  what  he  had  done,  he  wrote, — 

"  I  am  only  ashamed  of  the  inconsiderable  assistance  which  I  am  able 
to  contribute  to  so  worthy  an  attempt.  Ashamed !  no  ;  but  if  it  were 
lawful  for  a  Christian  to  glory  in  anything  beside  the  cross  of  Christ,  this 
should  be  matter  of  glory  and  triumph  to  me.  Their  scorns,  derision, 
and  mockery,  I  would  bind  on  my  head  as  a  beautiful  crown,  and  be 
better  pleased  with  such  a  character,  than  with  an  ornament  of  gold 
about  my  neck." 1 

Brave  words  were  these  !  The  Wesleys  and  Whitefield 
were  encountering  murderous  mobs  in  all  directions  ;  and,  so 
far  from  complaining,  were  "  rejoicing,  that,  they  were  counted 
worthy  to  suffer  shame  for  the  name  of  Jesus  Christ."  The 
feebleness  of  Hervey 's  body  rendered  it  impossible  for  him 
to  undertake  the  rough  mission  work,  which  was  so  zealously 
undertaken  by  his  friends  ;  but,  the  Christian  heroism  of  his 
soul,  rendered  him  not  unworthy  of  their  brotherhood.  The 
men,  one  and  all,  were  animated  with  the  spirit  of  "  the  noble 
army  of  martyrs  ;"^and,  at  any  moment,  were  prepared  to  die 
for  the  sake  of  the  Lord  Jesus.  No  wonder,  that,  such  men 
were  successful,  and,  that,  their  memories  are  wreathed  with 


1  From  a  long  printed  letter,  of  twenty-four  octavo  pages,  we  learn, 
that,  this  society  was  formed,  as  early  as  May  21,  1739,  before  the 
Methodist  Societies  were  formed.  Hervey  refers  to  the  "scaring reports, 
that  had  lately  been  raised  concerning  religious  societies,"  and  proceeds 
to  state  their  object,  and  their  practices.  The  society  at  Bideford  was, 
"  by  no  means,  in  contradistinction  to  the  Established  Church,  but  in 
dutiful  conformity  to  her."  He  says,  "  Woodward's  rules  we  purpose 
punctually  to  observe,  reading  his  exhortations  distinctly  and  solemnly  ; 
offering  up  his  prayers  humbly  and  reverently  ;  only  with  this  difference, 
that  some  edifying  book  be  substituted  in  the  room  of  religious  talk,  not 
because  we  disapprove  of  religious  conference,  but  because  we  think  our- 
selves scarcely  capable  of  managing  it  with  regularity,  propriety,  and 
order.  We  set  up  no  examination,  nor  require  any  confession  before 
others  ;  but  hope  to  be  constant,  careful,  and  strict,  in  searching  our  hearts, 
and  acknowledging  our  iniquities  before  the  all-seeing  God." 


228 


Rev.  jfames  Hervey, 


1741     unfading  laurels;  while  the  names  of  their  "enemies,  per- 
~27  secutors,  and  slanderers,"  are  either  forgotten,  or  only  re- 
membered with  contempt. 

The  Rev.  Mr.  Nichols,  the  Rector  of  Bideford,  died  early 
in  the  year  1741,  only  a  few  months  after  Hervey  had  entered 
upon  his  labours  there  ;  and,  as  the  Bideford  living  was  a 
valuable  one,  there  were  a  considerable  number  of  aspirants 
after  it.  On  March  2,  1741,  Hervey  wrote  to  a  friend  as 
follows : — 

"You  have  heard,  I  do  not  doubt,  that,  Mr.  Nichols,  my  rector,  is  no 
more  :  who  will  succeed  him  is  yet  a  secret.  Many,  I  believe,  are  eagerly 
wishing  for  it,  as  a  place  of  considerable  profit,  but  few,  perhaps,  are 
solicitously  considering  whether  they  are  equal  to  the  discharge  of  so 
difficult  and  important  a  service.  But  hold,  my  pen  :  what  have  I  to  do 
to  judge  others  ?  Let  it  be  all  my  care  to  approve  myself  faithful  in  re- 
appointed station. 

Shortly  after  this,  Hervey  was  summoned  home,  on  account 
of  the  serious  illness  of  his  father.    Hence  the  following  : — 

"  Weston,  May  30,  1741. 

"  Dear  Mr.  W.  , — Tis  late,  midnight  drawing  on,  and  the  Sabbath 

approaches  ;  but  I  must  snatch  a  few  minutes  to  tell  my  dear  friend  the 
good  news.  My  father  is  made  whole  ;  quite  freed  from  his  pains  ;  quite 
cured  of  his  disorders  ;  and  almost  in  a  new  world.  Deep,  indeed,  was  his 
distress  ;  grievous  his  affliction  ;  but  now  the  clouds  are  over  and  gone, 
and  the  voice  of  joy  and  health  is  restored  to  his  dwelling. 

"  Now,  therefore,  I  am  free  :  I  have  no  engagement  here.    My  father, 

it  is  true,  offers  me  a  curacy  ;  but,  if  Mr.  chooses  it,  and  my  dear 

people  think  it  may  contribute  in  any  measure  to  their  spiritual  benefit, 
nothing  hinders  but  I  may  return  to  Bideford  :  Return,  and  address 
them  much  in  the  same  strain  as  Peter  bespoke  the  impotent  man  :  '  Elo- 
quence and  oratory,  learning  and  accomplishments  have  I  none  ;  but  such 
as  I  have,  in  the  name  of  Jesus,  give  I  you.' 

"  From  your  affectionate  friend, 

"J.  Hervey."1 

Hervey  did  return  to  Bideford  ;  but,  at  the  end  of  about 
two  years,  the  new  rector  dismissed  him,  against  the  united 
request  of  his  parishioners,  who  offered  to  maintain  him  at 
their  own  expense.  This,  to  a  man  of  Hervey's  exquisite 
sensitiveness  of  feeling,  was  no  trivial  trial.    To  the  people 


Evangelical  Magazine,  1806,  p.  28. 


The  Literary  Parish-Pries  L 


229 


of  Bideford  he  was  devotedly  attached.  He  writes,  while  1742 
still  among  them : —  .  Age~2l 

"  I  live  in  the  very  heart  of  the  town.  O  that  the  immortal  interests 
of  its  inhabitants  may  be  ever  on  my  heart  !  May  I  covet  no  other  pros- 
perity, and  pursue  no  other  happiness,  than  to  be  an  instrument  of  doing 
them  some  spiritual  good  !  I  hope,  I  shall  never  forget  my  dear  people 
of  Bideford.  I  shall  bear  them  upon  my  heart,  when  I  retire  into  my 
study  for  reading,  when  I  walk  solitary  in  the  fields  for  exercise,  and  when 
I  bend  my  knees  before  the  God  and  Father  of  our  Lord  Jesus  Christ." 

And  again,  after  he  had  left  them  : — 

"  I  rejoice  to  hear  that  dear  Mr.  Thompson2  proposes  to  make  you  a 
monthly  visit.  O  that  his  doctrine  may  distil  as  the  dew  !  He  will  teach 
you  the  way  of  God  more  perfectly,  for  he  has  the  unction  of  the  Holy 
One,  and  knows  the  truth  as  it  is  in  Jesus.  There  will  not  be  wanting 
those  who  will  censure  his  righteous  dealings,  and  ridicule  his  zeal  for  the 
glorious  Redeemer  ;  but  all  those  who  have  Jesus  and  His  salvation,  will 
say,  1  The  Lord  prosper  you  ! '  If  any  of  my  acquaintances  think  it 
worth  their  while  to  hear  from  me,  I  shall,  with  as  much  pleasure,  go  to 
my  desk  and  write  to  them,  as  I  formerly  went  to  their  houses  and  con- 
versed with  them.  I  assure  you,  I  would  still  seek  to  please  my  people  for 
their  good  to  edification." 

Before  following  Hervey  to  his  next  sphere  of  labour, 
further  extracts  from  his  correspondence,  at  and  about  this 
period,  will  help  to  illustrate  his  character. 

Hervey  was  an  earnestly  religious  man,  a  devout  student  of 
the  holy  Bible,  and  an  extensive  reader  of  pious  authors,  but 
he  was  also  a  lover  of  at  least  some  of  the  light  and  popular 
literature  of  the  age.    Hence  the  following  to  his  sister : — 

"Bideford,  October  12,  1742. 
"  See  how  our  judgments  and  inclinations  alter  in  process  of  time  !  I 
once  thought,  I  should  make  less  use  of  the  Spectator  than  you ;  but  now, 
I  believe,  the  reverse  of  this  is  true ;  for  we  read  one  or  more  of  these 
elegant  and  instructive  papers  every  morning  at  breakfast,  and  they  are 
served  up  with  our  tea,  according  to  their  original  design.  We  reckon 
our  repast  imperfect  without  a  little  of  Mr.  Addison's  or  Mr.  Steele's 
company." 

Such  a  confession  is  not  surprising  in  a  man  who  was  now 
employed  in  writing  "  Meditations  among  the  Tombs,"  and 
"  Reflections  on  a  Flower  Garden." 


The  Rev.  Mr.  Thompson,  Rector  of  St.  Gennys,  a  warm  friend  of  the 
Oxford  Methodists. 


230 


Rev.  jf antes  Hervey} 


1743        Hervey  seems  to  have  left  Bideford  in  the  month  of  July, 
^"29   *743  >  kut,  on        wa^  to  Northamptonshire,  he  halted  at 
Bath,  where  he  resided  several  weeks,  and  wrote  a  number 
of  his  most  interesting  letters.     The  following  are  extracts 
from  some  of  them  : — 

"  Dear  Mrs.  A  , — I  am  got  as  far  as  Bath,  in  my  way  homeward  ; 

and  here  I  am  likely  to  make  a  considerable  stay.  My  friend,  Mr.  C  tl 

has  taken  a  trip  into  Devon,  and  left  me  entrusted  with  his  flock  :  so  that, 
here  is  my  abode  till  his  return  releases  me. 

Sunday  last2  I  spent  at  Bristol,  attending  Mr.  Whitcfield's  preaching. 
Never  have  I  seen,  never  have  I  read,  so  remarkable  an  accomplish- 
ment of  our  Lord's  promise,  as  is  evident  in  that  indefatigable,  powerful 
preacher.  He  does  indeed  believe  in  his  Divine  Master,  and  out  of  his 
heart  JIozv  rivers  of  living  waters. 

"  This  afternoon,  some  hopeful  young  persons  came  to  visit  me.  They 
seemed  to  be  in  the  number  of  those  who  are  pressing  forward  unto  the 
prize  of  their  high  calling  in  Christ  Jesus.  Perceiving  them  to  be  thus 
minded,  I  introduced  a  discourse  concerning  growth  in  grace,"  etc.3 

The  next  furnishes  a  glimpse  of  Bath  a  hundred  and  thirty 
years  ago. 

To  Mrs.  Orchard. 

Bath,  August  10,  1743. 

"  Madam, — I  expected  to  have  been  at  home  before  this  time  ;  but,  as 
I  have  dropped  short  at  Bath,  and  am  likely  to  continue  here  awhile,  you 
will  give  me  leave  to  transmit  my  best  wishes  from  hence. 

"  There  is  a  good  deal  of  company  at  Bath.  A  new  mineral  water  is 
found  out,  about  a  mile  distant  from  the  city.  It  is  grown  into  con- 
siderable repute,  and  is  much  frequented.  Several  of  the  nobility  and 
gentry  drink  it  constantly.  It  will  not  bear  bottling,  and,  for  that  reason, 
must  be  used  on  the  spot.    It  is  called  the  Lincomb  Spa. 

"  The  latter  season  is  approaching,  which,  you  know,  madam,  brings 


1  Most  likely  William  Chapman,  the  Oxford  Methodist. 
2  This  was  probably  July  17,  1743,  for  Whitefield  writes  on  Tuesday,  July 
19th,  "  I  came  here"  (Bristol)  "to  preach  at  the  fair,  because  people  from 
all  parts  flock  hither  at  that  season.  Yesterday  I  preached  four  times. 
Last  night  was  such  a  time  as  I  never  saw  in  Bristol  society  before.  To- 
morrow, God  willing,  I  set  out  for  Hampton,  to  see  what  can  be  done  for 
the  poor  persecuted  sheep  there.  I  hear  I  am  threatened,  but  Jesus  will 
stand  by  me." 

It  may  be  added,  that,  a  few  days  before,  Whitefield  had  been  almost 
murdered  at  this  self-same  Hampton.  First  of  all,  the  mob  threw  him 
into  a  lime-pit,  and  then  twice  over  into  a  deep  brook  of  water  (White- 
field's  Letters,  Nos.  527  and  528). 

3  Gospel  Magazine,  1777,  P-  2^o. 


The  Literary  Parish-Priest. 


231 


abundance  of  strangers  with  it.    Some  invalids  resort  to  the  English  17^5 
Bethcsda  ;  some,  as  lovers  of  pleasure,  to  this  mart  for  all  manner  of  — 
diversions.    Every  one  seems  studious  of  making  a  gay  and  grand  ap-   Age  29 
pearance.    It  is,  I  think,  one  of  the  most  glittering  places  I  ever  beheld. 
1  Anointed  with  oil,  crowned  with  rose-buds,  and  decked  with  purple  and 
fine  linen,'  they  sport  away  their  days,  chanting  to  the  sound  of  the  viol, 
drinking  wine  in  bowls,  and  stretching  themselves  on  couches  of  ivory  ; 
and,  perhaps,  never  remembering  the  afflictions  of  Jesus,  nor  His  love, 
'  which  is  better  than  wine/  nor  His  name,  '  which  is  as  ointment  poured 
forth.' 

"While  they  are  contriving  every  art  to  embellish  their  persons,  let  us, 
dear  madam,  give  all  diligence  to  be  all-glorious  within.  While  they  are 
studying  to  outvie  the  butterfly  and  the  tulip,  let  us  be  animated  by  higher 
views,  and  put  on  the  Lord  Jesus  Christ,"  etc. 

####*## 

"And  now,  madam,  will  you  permit  me  to  anticipate  a  remark  which 
you  will  naturally  make.  Shall  I  spare  you  the  necessity  of  saying,  Why 
here  is  a  sermon  instead  of  a  letter. 

"  Indeed,  madam,  if  it  be  a  sermon,  the  Bath  finery  has  furnished  me 
with  a  text. 

"  And  why,  good  madam,  should  not  the  world  expect  such  sermon-like 
epistles  from  us  ministers  ?  Why  will  not  they  let  us  be  comformable 
to  ourselves,  and  act  in  character  ?  Would  you  not  expect  to  hear  of 
engagements  and  victories  from  a  soldier  just  come  from  making  a  cam- 
paign ?  Would  any  one  be  surprised  to  find  a  merchant  discoursing  of 
foreign  affairs,  or  canvassing  the  state  of  trade  ?  Nay,  is  it  not  allowable 
even  for  our  tailor  and  milliner  to  talk  of  the  newest  fashions  and  most 
modish  colour  ?  Why,  then,  should  not  the  agents  for  the  court  of  heaven 
treat  of  heavenly  things  ?  Why  should  not  their  whole  conversation 
savour  of  their  calling  ?  Why  should  they  be  one  thing  when  they  bend 
the  knee,  and  another  when  they  put  pen  to  paper  ?  Why  act  one  part 
when  they  speak  from  the  pulpit,  and  quite  a  different  one  when  they 
converse  in  the  parlour  ?  To  say  the  truth,  madam,  if  you  do  not  allow 
me  this  liberty,  I  may  pretend,  indeed,  but  can  never  act  the  grateful,  the 
affectionate,  the  faithful,  humble  servant." 

The  following  is  an  extract  from  an  enormously  long 
letter,  of  eighteen  printed  pages,  addressed  to  a  clergyman, 
who  had  been  preaching  in  the  Abbey  Church. 

"  Bath,  August  27,  1743. 
"Reverend  Sir— Sunday  last,  I  happened  not  to  be  at  the  Abbey 
Church  in  the  afternoon ;  but,  conversing  with  a  gentleman  who  was  one 
of  your  auditors,  I  desired  to  have  a  summary  account  of  your  sermon. 
And,  truly,  he  gave  me  such  an  account  as  both  astonished  and  grieved 
me.  You  dignified  worldly  prosperity  at  so  extraordinary  a  rate,  and 
almost  canonized  the  prosperous  man.  On  the  other  hand,  you  vilified 
the  glorious  Jesus  in  so  scandalous  a  manner,  and  set  the  Incarnate  God- 


232 


Rev.  James  Hervey, 


2743     head  to  one  of  the  most  ignoble  and  abominable  offices.    This  made  me 

  encourage  my  friend  to  send  you  a  word  of  admonition;  and,  when  he 

LSe  29  declined,  I  could  not  forbear  undertaking  it  myself.  For,  it  would  be 
unkind  to  you,  sir,  to  perceive  you  under  such  grievous  mistakes,  and  not 
to  warn  you  of  the  error  of  your  ways.  Nor  would  it  be  less  unfaithful  to 
your  Master,  and  my  Master,  to  be  informed  of  such  preaching,  and 
suffer  it  to  pass  current,  without  any  animadversion. 

"  I  understand,  you  first  exhorted  people  to  rejoice,  when  their  circum- 
stances were  affluent  and  their  worldly  affairs  prosperous.  You  enforced 
this  palatable  advice  by  the  precepts  of  Scripture ;  and,  lest  it  should  not 
be  received  with  a  proper  welcome,  you  further  urged  it  on  your  hearers 
by  the  example  of  our  blessed  Saviour. 

"In  opposition  to  this  strain  of  teaching,  permit  me  to  observe, 

1.  That,  worldly  prosperity  is  no  sufficient  cause  for  a  Christian  to  rejoice. 

2.  That,  it  is  often  one  of  the  sorest  evils  that  can  bcfal  a  person.  And  3. 
Allow  me  to  sketch  out  the  true  nature  of  spiritual  prosperity;  or  discover 
what  is  that  solid  ground  for  rejoicing,  which  the  oracles  of  God  re- 
commend." 

These  were  the  three  points  explained  and  enforced  in 
Hervey's  pungent  and  scorching  letter,  sent  to  the  clerical 
sycophant,  who,  because  the  sinners,  in  his  crowded  church, 
were  fashionable  ones,  imitated,  not  the  honest  Baptist  of 
Scripture  history,  but  the  dangerous  Syren  of  ancient  my- 
thology, and  flattered  the  rich  and  elegantly  dressed  "children 
of  wrath  "  who  sat  before  him,  instead  of  reproving  their  sins, 
and  proclaiming  their  danger.  Hervey  was  still  young  in 
years;  but  the  unfaithful  preacher  deserved  all  he  got. 

This  was  not  the  only  rebuke  which  Hervey  administered 
during  his  brief  residence  in  the  gay  city  of  the  west.  At 
this  period,  Bath  was,  perhaps,  the  most  fashionable  place  in 
Great  Britain ;  and  the  most  renowned  man  in  Bath  was 
Richard,  commonly  called  "  Beau,"  Nash.  Four  years  before, 
this  accomplished  rake  had  endeavoured  to  prevent  Wesley 
preaching  in  the  city  where,  by  a  sort  of  general  consent,  he 
acted  as  the  king  of  all  the  fops  and  fashionables  there 
assembled ;  but  Nash  was  not  a  match  for  the  poor,  persecuted 
Methodist ;  and,  smarting  from  Wesley's  keen  retort,  and 
stung  by  an  old  woman's  taunts,  was  glad  to  sneak  away 
from  a  scene  of  conflict  of  his  own  creating.  Beau  Nash  was 
still  in  power ;  and  now  young  Hervey  addressed  to  him  the 
following  faithful,  and  caustic  letter, — 


"Sir, — This  comes  from  your  sincere  friend,  and  one,  who  has  your 


The  Literary  Parish-Priest. 


233 


best  interest  deeply  at  heart.    It  comes  on  a  design  altogether  important, 

and  of  no  less  consequence  than  your  everlasting  happiness  ;  so  that,  it  may   

justly  challenge  your  careful  regard.  It  is  not  to  upbraid  or  reproach,  29 
much  less  to  triumph  and  insult  over  your  misconduct.  No  ;  it  is  pure 
benevolence, — it  is  disinterested  good-will  which  prompts  me  to  write ; 
so  that,  I  hope,  I  will  not  raise  your  resentment.  However,  be  the  issue 
what  it  will,  I  cannot  bear  to  see  you  walk  in  the  paths  that  lead  to  death, 
without  warning  you  of  your  danger, — without  sounding  in  your  ears  the 
awful  admonition,  '  Return  and  live ; — for  why  will  you  die  ?'  I  beg  of 
you  to  consider,  whether  you  do  not,  in  some  measure,  resemble  those 
accursed  children  of  Eli,  whom,  though  they  were  famous  in  their 
generation,  and  men  of  renown,  yet,  vengeance  suffered  not  to  live.  For 
my  part,  I  may  safely  use  the  expostulation  of  the  old  priest,  —  Why  do 
you  such  things  ?  For  I  hear  of  your  evil  dealings  by  all  this  people ;  nay, 
my  brother,  for  it  is  no  good  report  I  hear ;  you  make  the  Lord's  people  to 
transgress.' 

"  I  have  long  observed  and  pitied  you :  and  a  most  melancholy 
spectacle,  I  lately  beheld,  made  me  resolve  to  caution  you,  lest  you  also 
come  into  the  same  condemnation. 

"  I  was,  not  long  since,  called  to  visit  a  poor  gentleman,  erewhile  of  the 
most  robust  body  and  gayest  temper  I  ever  knew;  but,  when  I  visited 
him,  oh !  how  was  the  glory  departed  from  him !  1  found  him  no  more 
that  sprightly  and  vivacious  son  of  joy  which  he  used  to  be;  but  languish- 
ing, pining  away,  and  withering  under  the  chastising  hand  of  God :  his 
limbs  feeble  and  trembling ;  his  countenance  forlorn  and  ghastly ;  and  the 
little  breath  he  had  left  sobbed  out  in  sorrowful  sighs ;  his  body  hastening 
apace  to  the  dust,  to  lodge  in  the  silent  grave,  the  land  of  darkness  and 
desolation;  his  soul  just  going  to  God  who  gave  it,  preparing  itself  to 
wing  its  way  to  its  long  home,  to  enter  upon  an  unchangeable  and  eternal 
state.  When  I  was  come  up  into  his  chamber,  and  had  seated  myself 
on  his  bed,  he  first  cast  a  most  wishful  look  upon  me,  and  then  began,  as 
well  as  he  was  able,  to  speak.    '  Oh !  that  I  had  been  wise,  that  I  had 

known  this,  that  I  had  considered  my  latter  end!    Ah!  Mr.  H  y, 

death  is  knocking  at  my  doors ;  in  a  few  hours  more,  I  shall  draw  my 
last  gasp,  and,  then,  judgment,  the  tremendous  judgment !  How  shall  I 
appear,  unprepared  as  I  am,  before  the  all-knowing  and  Omnipotent 
God?  How  shall  I  endure  the  day  of  His  coming?'  When  I  mentioned, 
among  other  things,  that  strict  holiness  which  he  had  formerly  so  lightly 
esteemed,  he  replied,  with  a  hasty  eagerness,  '  Oh !  that  holiness  is  the 
only  thing  I  now  long  for.  I  have  not  words  to  tell  you  how  highly 
I  value  it.  I  would  gladly  part  with  all  my  estate,  large  as  it  is,  or 
a  world,  to  obtain  it.  Now  my  benighted  eyes  are  enlightened.  I  clearly 
discern  the  things  that  are  excellent.  What  is  there  in  the  place  whither 
I  am  going  but  God?  Or  what  is  there  to  be  desired  on  earth  but 
religion?'  But,  if  this  God  should  restore  you  to  health,  said  I,  think  you 
that  you  would  alter  your  former  course?  '  I  call  heaven  and  earth  to 
witness,'  said  he,  4 1  would  labour  for  holiness  as  I  shall  soon  labour  for 
life.    As  for  riches  and  pleasures  and  the  applauses  of  men,  I  account 


234 


Rev.  James  Hervey, 


1743  them  as  dross  and  dung;  no  more  to  my  happiness  than  the  feathers  that 
^  lie  on  the  floor.  Oh  !  if  the  righteous  Judge  would  try  me  once  more ; 
0  "  if  He  would  but  reprieve  and  spare  me  a  little  longer; — in  what  a  spirit 
would  I  spend  the  remainder  of  my  days  !  I  would  know  no  other 
business,  aim  at  no  other  end,  than  perfecting  myself  in  holiness.  What- 
ever contributed  to  that, — every  means  of  grace, — every  opportunity  of 
spiritual  improvement, — should  be  dearer  to  me  than  thousands  of  gold 
and  silver.  But  alas !  why  do  I  amuse  myself  with  fond  imaginations  ? 
The  best  resolutions  are  now  insignificant,  because  they  are  too  late. 
The  day  in  which  I  should  have  worked  is  over  and  gone;  and  I  see  a 
sad  horrible  night  approaching,  bringing  with  it  the  blackness  of  darkness 
for  ever.  Heretofore,  (woe  is  me  !)  when  God  called,  I  refused;  when  He 
invited,  I  was  one  of  them  that  made  excuse ;  now,  therefore,  I  receive 
the  reward  of  my  deeds.  Fearfulness  and  trembling  are  come  upon  me. 
I  smart ;  I  am  in  anguish  already ;  and  yet  this  is  but  the  beginning  of 
sorrows !  It  doth  not  yet  appear  what  I  shall  be ; — but  sure  I  shall  be 
ruined,  undone,  and  destroyed  with  an  everlasting  destruction.' 

"This  sad  scene  I  saw  with  my  eyes;  these  words,  and  many  more 
equally  affecting,  I  heard  with  my  ears;  and  soon  after  attended  the 
unhappy  gentleman  to  his  tomb.  The  poor  breathless  skeleton  spoke  in 
such  an  accent,  and  with  so  much  earnestness,  that  I  could  not  easily 
forget  him  or  his  words ;  and,  as  I  was  musing  upon  this  sorrowful 
subject,  I  remembered  Mr.  Nash; — I  remembered  you,  sir; — for  I  dis- 
cerned too  near  an  agreement  and  correspondence  between  the  deceased 
and  yourself.  They  are  alike,  said  I,  in  their  ways ;  and  what  shall 
hinder  them  from  being  alike  in  their  end?  The  course  of  their  actions 
was  equally  full  of  sin  and  folly ;  and  why  should  not  the  period  of  tbem 
be  equally  full  of  horror  and  distress  ?  I  am  grievously  afraid  for  the 
survivor,  least,  as  he  lives  the  life,  so  he  should  die  the  death  of  this 
wretched  man,  and  his  latter  end  should  be  like  his. 

"  For  this  cause,  therefore,  I  take  my  pen,  to  advise, — to  admonish, — 
nay,  to  request  of  you  to  repent  while  you. have  opportunity,  if  happily 
you  may  find  grace  and  forgiveness.  Yet  a  moment,  and  you  may  die  : 
yet  a  little  while,  and  you  must  die  ;  and  will  you  go  down  with  infamy 
and  despair  to  the  grave,  rather  than  depart  in  peace,  and  with  hopes 
full  of  immortality  ? 

"  But  I  must  tell  you  plainly,  sir,  with  the  utmost  freedom,  that,  your 
present  behaviour  is  not  the  way  to  reconcile  yourself  to  God.  You  are 
so  far  from  making  atonement  to  offended  justice,  that  you  are  aggra- 
vating the  former  account,  and  heaping  up  an  increase  of  wrath  against 
the  day  of  wrath.  For  what  say  the  Scriptures  ?  Those  books  which,  at 
the  consummation  of  all  things,  the  Ancient  of  days  shall  open,  and  judge 
you  by  every  jot  and  tittle  therein — what  say  these  sacred  volumes  ? 
Why,  they  testify  and  declare  to  every  soul  of  man,  '  That,  whosoever 
liveth  in  pleasure  is  dead  while  he  liveth' ;  so  that,  so  long  as  you  roll  on 
in  a  continued  circle  of  sensual  delights  and  vain  entertainments,  you  are 
dead  to  all  the  purposes  of  piety  and  virtue ;  you  are  odious  to  God,  as  a 
corrupt  carcass  putrifying  in  the  church-yard ;  you  are  as  far  from  doing 


The  Literary  Parish-Priest. 


235 


your  duty,  or  working  out  your  salvation,  or  restoring  yourself  to  the  17^ 
divine  favour,  as  a  heap  of  dry  bones  nailed  up  in  a  coffin  is  from  vigour  — 
and  activity.  ASe  29 

"  Think,  sir,  I  conjure  you,  think  upon  this,  if  you  have  any  inclination 
to  escape  the  fire  that  never  will  be  quenched.  Would  you  be  rescued 
from  the  fury  and  fierce  anger  of  Almighty  God  ?  Would  you  be  delivered 
from  weeping,  and  wailing,  and  incessant  gnashing  of  teeth  ?  Sure  you 
would !  Then,  I  exhort  you  as  a  friend  ;  I  beseech  you  as  a  brother  ;  I 
charge  you  as  a  messenger  from  the  great  God,  in  His  own  most  solemn 
words  :  '  Cast  away  from  you  your  transgressions  ;  make  you  a  new  heart 
and  a  new  spirit ;  so  iniquity  shall  not  be  your  ruin/ 

"  Perhaps  you  may  be  disposed  to  contemn  this  and  its  serious  import, 
or  to  recommend  it  to  your  companions  as  a  fit  subject  for  raillery;  but, 
let  me  tell  you  beforehand,  that  for  this,  as  well  as  for  other  things,  God 
will  bring  you  into  judgment.  He  sees  me  now  write.  He  will  observe 
you  while  you  read.  He  notes  down  my  words  in  His  book.  He  will 
note  down  your  consequent  procedure.  So  that,  not  upon  me,  but,  upon 
your  own  self,  will  the  neglecting  or  despising  of  my  sayings  turn.  '  If 
thou  be  wise,  thou  shalt  be  wise  for  thyself ;  if  thou  scornest,  thou  alone 
shalt  bear  it.' 

"Be  not  concerned,  sir,  to  know  my  name.  It  is  enough  that  you  will 
know  this  hereafter.  Tarry  but  a  little,  till  the  Lord,  even  the  most 
mighty  God,  shall  call  the  heaven  from  above,  and  the  earth,  that  He 
may  judge  His  people,  and  then  you  will  see  me  face  to  face.  There  shall 
I  be  ready,  at  the  dread  tribunal,  to  joy  and  rejoice  with  you,  if  you  re- 
gard my  admonitions,  and  live  ;  or  to  be — what  God  prevent — by  not 
inclining  your  heart  to  receive  this  friendly  admonition." 

This  was  plain  dealing  ;  but  was  greatly  needed.  To  write 
such  a  letter,  to  such  a  man, — an  accomplished  gallant,  exer- 
cising sovereignty  over  nearly  all  the  fashionable  residents 
of  a  gambling,  dissipated  city, — required  no  ordinary  courage 
in  a  young  clergyman,  who  had  not  yet  attained  his  thirtieth 
year.  How  it  was  received,  and  what  were  its  effects,  we  are 
left  to  guess  ;  but  it  is  a  curious  fact,  that,  it  was  not  de- 
stroyed, but  was  found  among  Nash's  papers  after  his 
decease. 

Leaving  Bath,  Hervey,  in  October,  1743,  became  curate  to 
his  father,  at  Weston-Favel,  a  small  village  of  three  or  four 
hundred  inhabitants,  near  Northampton  ;  and  here,  in  this 
rural  seclusion,  he  continued  to  reside  (with  the  exception 
of  a  short  interval)  until  his  death,  in  1758. 

His  pastoral  duties  were  comparatively  light ;  but  his  time 
was  not  unoccupied.  Compared  with  the  career  of  Wesley  and 
Whitefield,  who  were  living  a  rough,  itinerant  life,  this  settle- 


236 


Rev.  James  Hervey  > 


1754  ment  of  Hervey  was  a  perfect  contrast  ;  but,  it  must  be  borne 
in  mind,  that,  Hervey  was  physically  unfit  for  the  out-door 
preaching,  which  his  two  old  Oxford  friends  were  practising. 
His  voice  was  unsuitable  for  such  exercises.  The  exposure 
to  rain,  frost,  and  snow,  would  have  made  his  brief  life 
briefer  still.  Besides,  the  delicate  gentleness  of  his  nature 
totally  disqualified  him  for  encountering  the  hardships, 
privations,  and  persecutions  of  Wesley  and  YVhitefield's 
wandering  life.  It  would  be  hasty  to  say,  that,  he  was 
lacking  in  faith,  love,  zeal,  prayer,  and  religious  energy.  He 
possessed  all  these  in  a  far  more  than  ordinary  degree.  In 
this  respect  he  had  but  few  equals,  and  scarcely  any  superiors. 
The  spirit  was  willing,  but  the  flesh  was  weak.  To  imitate 
Wesley,  Whitefield,  Grimshaw,  Berridge,  was  simply  im- 
possible ;  but  Hervey  did  all  he  could.  He  most  con- 
scientiously cared  for  the  souls  of  his  handful  of  parishioners  ; 
and  as  conscientiously  employed  his  leisure,  not  only  in 
writing  long  religious  letters  to  his  absent  friends,  but,  in 
composing  books,  which,  as  every  one  admits,  breathe  the 
devoutest  piety,  and  which  have  been  read,  with  pleasure  and 
with  profit,  by  thousands  belonging  to  each  successive  genera- 
tion during  the  last  hundred  and  twenty  years.  Hervey's 
life  was  not  a  failure,  because  the  last  fifteen  years  of  it 
were  spent  in  a  secluded  country  village. 

Apart  from  his  ministerial  duties,  the  first  labour  to  which 
his  attention  was  devoted,  after  his  settlement  at  Weston- 
Favel,  was  the  finishing  and  the  publication  of  the  well-known 
works  begun  in  Devonshire,  namely,  "  Meditations  among  the 
Tombs,"  and  "  Reflections  on  a  Flower  Garden."  Hence  the 
following  : — 

"At  Mr.  Thomas  Hervey's,  in  Basixghall  Street, 

"  London,  May  23,  1745. 

"Dear  Mr.  , — You  will  be  surprised  when  you  observe  the  place 

from  whence  this  letter  is  dated.  Prevailed  on  by  the  kind  solicitations 
of  my  friends,  I  have  taken  a  trip  to  London,  where  I  propose  to  continue 
about  a  fortnight. 

"Your  last  two  favours  I  received  together.  I  thank  you  for  the 
specimen  of  types.  I  hope  better  paper  is  intended  to  be  used,  than 
that  whereon  the  types  were  printed  ;  which  I  think  coarse  and  slovenly. 
I  am  most  inclined  to  send  abroad  the  pieces  in  a  matrimonial  state  :  I 
mean,  not  in  separate  pamphlets,  but  united  in  a  volume.    They  seem  tc 


The  Literary  Parish-Priest. 


237 


be  a  contrast  to  each  other,  and  may,  perhaps,  mutually  recommend  one 
another.  Probably  the  £  Meditations  among  the  Tombs '  may  carry  too  l7^> 
doleful  an  aspect  ;  and,  if  not  enlivened  a  little  with  the  brighter  scenes  Age  31 
of 1  The  Garden,'  may  terrify  the  reader,  and  create  disgust.  I  shall  take 
an  opportunity  of  talking  with  Mr.  Richardson  on  this  affair  ;  and  shall, 
if  he  takes  the  trouble  of  perusing  it,  put  one  of  the  letters  into  his  hands: 
though  it  must  be  the  mourning  piece,  because  I  have  no  copy  of  the 
gayer  essay,  but  what  is  in  shorthand.  What  you  hint  at,  with  regard 
to  the  largeness  of  the  character,  that  old  and  enfeebled  eyes  may  be  able 
to  read  it,  is  perfectly  right.  I  shall  desire  that  this  suggestion  may  be 
observed. 

"  I  hope  your  ingenious  friend  has  examined  the  piece,  with  a  kind 
severity,  by  this  time.  It  will  be  a  favour  if  you  will  give  me  a  line  while 
I  abide  in  the  city;  and  a  greater,  if  you  will  inform  me  of  Mr.  S — h — m's 
opinion,  and  transmit  me  some  of  his  remarks.  Before  I  sent  the 
1  Reflections 7  to  Bath,  Mr.  Payne,  brother  to  our  old  acquaintance,  gave 
them  a  reading.  He  frankly  acquainted  me,  in  a  letter,  both  with  what 
he  liked,  and  what  he  disapproved  of.  He  advised  me  to  expunge  the 
long  note  relating  to  Mr.  Pope's  opinion.1  He  is  a  Fellow  of  King's 
College,  and  a  very  ingenious  scholar.  Upon  the  whole,  he  declared 
himself  pleased  with  the  performance,  and  marked  out  severafplaces  that 
struck  his  fancy  in  a  peculiar  manner. 

"  My  heart's  desire  and  prayer  to  God  is,  that  it  may  be,  in  some 
degree,  serviceable  to  the  interests  of  religion  :  which  end,  of  all  others 
most  desirable  and  important,  if  it  may  be  so  happy  as  to  promote,  I 
shall  rejoice  •  in  the  publication.  Otherwise,  may  Providence,  which 
discerns  the  remotest  consequences  of  every  transaction,  not  give  it  an 
imprimatur. 

"  I  have  no  motto  for  the  thoughts  among  the  tombs.2  Does  any  fine 
passage,  from  the  ancients  or  moderns,  proper  to  introduce  and  give 
credit  to  such  serious  remarks,  occur  to  your  mind  ? 

"  Now,  perhaps,  you  will  expect  to  hear  how  I  proceed  in  London.  I 
intend,  sir,  to  see  and  hear  as  much  as  I  possibly  can,  in  the  space 
allotted  for  my  stay.  I  have  thoughts  of  going,  incog.,  to  the  places  of 
teaching  and  worship,  frequented  by  persons  of  every  denomination. 
1  Try  all  things,'  is  the  Apostle's  permission  ;  '  Hold  fast  that  which  is 
good,'  is  his  direction.  I  shall  indulge  myself  in  the  one ;  may  I  be 
enabled  to  put  in  practice  the  other ! 

"  I  believe  it  will  be  my  most  prudent  course  not  to  visit  a  certain  lady. 
If  I  debar  myself  that  pleasure,  it  will  be  entirely  owing  to  an  appre- 


1  This  was  left  out  in  the  first  edition,  but  inserted  in  subsequent 
ones.  It  was  a  long,  but  irrelevant  comment,  on  a  verse  by  Pope,  in- 
scribed on  the  monument  of  Dr.  Stonehouse's  wife,  in  Northampton 
church. 

2  The  motto  afterwards  selected  was  :  "  Every  stone  that  we  look  upon, 
in  this  repository  of  past  ages,  is  both  an  entertainment  and  a  monitor." 
("  Plain  Dealer,"  vol.  i.,  No.  42.) 


233 


Rev.  James  Hervey, 


hension  of  wounding  my  own  ease  and  tranquility.    Who  knows  what 
—      impressions  may  be  made  by  an  amiable  person  and  engaging  behaviour, 
'Se  3l   heightened  by  the  exercise  of  good  sense,  and  completed  by  an  apparent 
regard  for  religion  and  eternity  ?    Indeed,  sir,  I  must  own,  my  heart  is 
not  proof  against  such  charms. 

"  Since  I  wrote  the  preceding,  I  have  heard  our  old  acquaintance.1  He 
preached  upon,  '  The  gift  of  the  Holy  Ghost showed  what  fruits  it 
produced  in  the  heart  and  life  ;  then  applied  the  whole  by  way  of 
examination,  in  a  searching  and  very  forcible  manner.  May  I  never 
forget  what  was  uttered  this  night  !  Might  I  but  experience  it,  I  should 
bless  the  day  in  which  I  was  born.    I  have  room  to  add  no  more,  than 

my  service  to  Mrs.  ;  and  that  the  favour  must  be  speedy,  if  you 

intend  me  a  letter  while  in  London. 

"  Yours  affectionately, 

"J.  Hervey."1 

An  extract  from  another  letter,  on  the  same  subject,  may 
not  be  unacceptable.  Probably  it  was  addressed  to  Dr. 
Doddridge. 

*  "  Weston- Favel,  Nov.  16,  1745. 

Sir,— It  is  not  easy  to  express  the  satisfaction,  I  received  from  your 
agreeable  and  useful  conversation  this  afternoon.  I  rejoice  to  find  that 
there  are  gentlemen  of  genius,  learning,  and  politeness,  who  dare  profess 
a  supreme  value  for  the  Scriptures,  and  are  not  ashamed  of  the  cross 
of  Christ. 

"  This  brings  the  dedication  and  the  preface,  which  are  to  introduce  a 
little  essay,  entitled, '  Meditations  among  the  Tombs/  and  'Reflections  on 
a  Flower  Garden,'  in  two  letters  to  a  lady.  I  hope,  sir,  in  consequence  of 
your  kind  promise,  you  will  please  to  peruse  them  with  the  file  in  your 
hand.  The  severity  of  the  critic,  and  the  kindness  of  the  friend,  in  this 
case,  will  be  inseparable.  The  evangelical  strain,  I  believe,  must  be 
preserved ;  because,  otherwise,  the  introductory  thoughts  will  not  harmonize 
with  the  subsequent,  the  porch  will  be  unsuitable  to  the  building.  But,  if 
you  perceive  any  meanness  of  expression,  any  quaintness  of  sentiment,  or 
any  other  impropriety  and  inelegance,  I  shall  acknowledge  it  as  a  very 
singular  favour,  if  you  will  be  so  good  as  to  discover  and  correct  such 
blemishes. 

"  I  hope,  sir,  my  end  in  venturing  to  publish  is  a  hearty  desire  to  serve, 
in  some  little  degree,  the  interests  of  Christianity,  by  endeavouring  to  set 
some  of  its  most  important  truths  in  a  light  that  may  both  entertain  and 
edify.  As  I  profess  this  view,  I  am  certain,  your  affectionate  regard  for 
the  most  excellent  religion  imaginable,  will  incline  you  to  be  concerned 
for  the  issue  of  such  an  attempt  ;  and,  therefore,  to  contribute  to  its 
success,  both  by  bestowing  your  animadversions  upon  these  small  parts, 


1  Probably  Wesley,  who  was  now  in  London.  Whitefield  was  in 
America. 

1  Gospel  Magazine,  1771,  p.  176. 


The  Literary  Parish-Priest. 


239 


and  by  speaking  of  the  whole  (when  it  shall  come  abroad)  with  all  that  174-6 
candour  which  is  natural  to  the  Christian,  and  will  be  so  greatly  needed  ^oe  ^ 
by  this  new  adventurer  in  letters,  who  is,  etc., 

"  J.  Hervey." 

Hervey's  book,  referred  to  in  these  letters,  was  published  in 
1746,  the  size,  8vo.,  the  pages,  216.  The  lady  to  whom  it 
was  dedicated  was  the  daughter  of  his  friend,  the  Rev.  Mr. 
Thompson,  Vicar  of  St.  Gennys,  Cornwall.  The  book  is  too 
well  known  to  render  an  account  of  its  contents  necessary  ; 
but  a  brief  extract  from  the  preface  will  show  the  objects 
at  which  he  aimed. 

"  The  first  of  these  occasional  Meditations  begs  leave  to  remind  my 
readers  of  their  latter  end ;  and  would  invite  them  to  set,  not  their  houses 
only,  but,  which  is  inexpressibly  more  needful,  their  souls  in  order ;  that 
they  may  be  able,  through  all  the  intermediate  stages,  to  look  forward 
upon  their  approaching  exit,  without  any  anxious  apprehension. 

"  The  other  attempts  to  sketch  out  some  little  traces  of  the  All-sufficiency 
of  our  Redeemer,  for  the  grand  and  gracious  purposes  of  our  everlasting 
salvation ;  that  a  sense  of  His  unutterable  dignity  and  infinite  perfections 
may  incite  us  to  regard  Him  with  sentiments  of  the  most  profound 
veneration,  to  long  for  an  assured  interest  in  His  merits,  and  to  trust 
in  His  powerful  mediation,  with  an  affiance  not  to  be  shaken  by  any 
temptation,  not  to  be  shared  with  any  performances  of  our  own." 

During  the  year  1746,  Hervey  wrote  to  a  friend  several  long 
and  very  valuable  letters  on  the  doctrine  of  the  Trinity.  These 
may  be  found  in  his  collected  works,  and  are  well  worth 
reading.  He  also,  as  was  his  usage,  carried  on  an  exten- 
sive correspondence  concerning  experimental  and  practical 
religion  ;  and  his  letters,  belonging  to  this  class,  though  oc- 
casionally verbose  and  fanciful,  are  characterized  by  the  devout- 
est  piety.  None  but  a  godly  man  could  have  written  them  ; 
and  none  but  godly  people  will  peruse  them.  Many  of  them 
are  almost  little  sermons,  and  all  of  them  are  rich  in  religious 
truth.  In  the  days  of  penny  postage,  letters  like  these  are 
rarely  written  ;  and  it  is  greatly  to  be  feared,  that,  English 
biographers  in  future  centuries,  will  find  a  vexatious  lack  of 
biographical  material  belonging  to  this.  People  are  too  busy 
to  write  long  letters  ;  and,  were  it  otherwise,  the  removal  of 
the  heavy  postage  of  olden  times  has  taken  away  one  of  the 
chief  stimulants  to  make  a  letter  longer  than  the  pressing 
necessities  of  the  case  demand.    Besides,  locomotion  is  now 


240 


Rev.  James  Hervey, 


1746  so  easy,  cheap,  and  rapid,  that  friends,  instead  of  sending 
Age~32  their  secrets  to  each  other,  in  a  written  form,  prefer  to  make 
a  railway  trip,  and  to  tell  them  viva  voce.  Things  were  widely 
different  a  hundred  years  ago  ;  and,  hence,  the  extensiveness, 
richness,  the  fulness,  and  detail,  the  confidential  gossip,  and 
the  heart-outpourings  found  in  the  correspondence  of  our 
English  ancestors.  They  wrote  letters  :  their  grandsons  send 
telegrams.  The  letters  are  of  the  greatest  use  to  those  who 
wish  to  become  biographers.  The  telegrams  are  usually 
burnt  as  soon  as  they  are  read.  In  former  days,  letters  were 
too  long,  interesting,  and  valuable  to  be  destroyed.  At  the 
present  day,  they  are  too  brief  and  common-place,  to  be 
worth  preserving.  The  results  of  such  a  change  in  the  episto- 
lary habits  of  the  people,  are  not  felt  at  present ;  but  they  will 
be  bitterly  lamented  in  the  approaching  future. 

Not  to  mention  other  distinguished  men  belonging  to 
the  past,  the  most  eminent  of  the  Oxford  Methodists  all 
excelled  in  epistolary  correspondence.  Wesley's  collected 
works  alone  contain  nine  hundred  and  twenty-three  of  his 
private  letters  ;  Whitefield's  works,  when  published,  even 
more  than  a  hundred  years  ago,  contained  one  thousand  four 
hundred  and  sixty-five  ;  while  the  works  of  short-lived  Hervey, 
by  far  the  longest  letter  writer  of  the  three,  contain  two 
hundred  and  nine,  to  all  of  which  must  be  added  hundreds 
more,  published  in  other  forms. 

In  a  book  like  this,  it  is  impracticable  to  do  more  than 
very  sparingly  employ  such  copious  materials  ;  and  nearly 
all  that  is  attempted,  in  the  case  of  Hervey,  is  to  give  only 
extracts  containing  incidents.  These,  however,  shall  be  as 
exhaustive  as  possible.  Proceeding  on  this  plan,  the  following 
belong  to  the  year  when  Hervey  first  became  an  author. 

Hervey's  charity  to  the  poor  was  only  limited  by  his  means, 
and  even  such  a  limit  was  sometimes  overstepped.  At  Bide- 
ford,  for  instance,  such  was  his  unbounded  benevolence,  that, 
to  prevent  embarrassment,  his  friends  practised  upon  him  the 
innocent  deception  of  borrowing  his  money  when  he  received 
his  salary,  lest  he  should  disperse  it  all  in  benefactions ;  and 
then  repaying  it  as  his  necessities  required.  All  the  profits  of 
his  '  Meditations,'  amounting  to  £700  pounds,  he  distributed 
in  charitable  donations ;  and  directed  that  any  profit,  arising 


The  Literary  Parish- Priest, 


241 


from  the  sale  of  his  books  after  his  decease,  should  be  used  in  J]4& 
the  same  manner.  Age  3 

"  This,"  said  he,  "I  have  devoted  to  God.  I  will,  on  no  account,  apply 
It  to  any  worldly  uses.  I  write,  not  for  profit,  nor  fame,  but,  to  serve  the 
cause  of  God  ;  and  as  He  hath  blessed  my  attempt,  I  think  myself  bound 
to  relieve  the  distresses  of  my  fellow-creatures  with  the  profits  that 
come  from  this  quarter." 

The  following  extract  is  in  harmony  with  this  : — 

"  Weston- Favel,  Feb.  2,  1746. 

"  Dear  Mr.  W  , — Your  spouse  informed  me,  you  were  concerned, 

that  the  little  money,  I  left  in  your  hands,  had  not  been  remitted  to  me  ; 
but,  dear  sir,  I  am  glad  on  this  account.  If  it  may  be  the  means  of 
cherishing  one  of  the  least  of  our  Redeemer's  brethren,  I  rejoice  that  it 
has  not  been  returned. 

"  You  did  right  in  delivering  a  guinea  to  Mrs.  Williams,  for  the  benefit 
of  poor  wridow  Cole.  If  Molly  Lake,  or  Betty  Peak,  are  in  want,  by 
all  means,  let  them  be  relieved.  Tell  them,  I  present  them  each  with 
a  crown;  and  bid  them  think,  if  a  poor  mortal,  a  wretched  sinner,  is 
so  ready  to  help  them,  according  to  his  ability,  how  much  more  ready 
is  the  infinitely  compassionate  Saviour  of  the  world  to  pity  all  their  ' 
miseries,  and  comfort  them  in  all  their  troubles.  Were  it  in  my  power,  I 
would  willingly  do  more  for  them  ;  but  let  them  remember  that  the  power 
of  the  blessed  Jesus  knows  no  limits.  Oh,  it  is  impossible  to  imagine  how 
rich  our  Divine  Master  is  in  goodness,  and  how  mighty  in  power  !"  1 

Every  one  knows  that,  in  1745,  England  was  thrown  into 
a  state  of  the  utmost  excitement,  by  the  landing  of  Charles 
Edward  Stuart,  and  his  Scotch  and  Irish  adherents,  and 
by  the  futile  march  to  Manchester,  and  subsequent  retreat  to 
Culloden.    The  following  refers  to  this  and  other  matters  : — 

"  Weston- Favel,  Feb.  9,  1746. 

"Thanks  to  you,  dear  sir,  for  your  kind  wishes.  Blessed  be  the  Divine 
Providence  !  I  am  now  able  to  inform  you,  that  what  you  wished  is  accom- 
plished. I  have  had  one  of  the  most  agreeable  losses  I  ever  met  with.  I 
have  lost  my  indisposition,  and  am,  in  a  manner,  quite  well. 

"  I  congratulate  you,  sir,  and  my  country,  on  the  good  news  received 
from  the  north. 

. "  How  do  you  like  Stackhouse's  History  of  the  Bible  ?  I  am  sure,  he  has 
one  advantage  superior  to  all  the  historians  of  the  world,  namely,  that,  the 
facts,  which  he  relates,  are  more  venerable  for  their  antiquity,  more  admir- 
able for  their  grandeur,  and  more  important  on  account  of  their  universal 


1  Evangelical  Magazine,  1802,  p.  393. 

R 


242 


Rev,  James  Hcrvcy, 


1746     usefulness.    The  Scriptures  are  finely  calculated  to  furnish  the  most 

  '-    exquisite  entertainment  to  the  imagination,  from  those  three  principal 

lSe  32   sources,  mentioned  by  Mr.  Addison,— the  great,  the  beautiful,  and  the 
new." 

The  next  was  written  to  his  Cornish  friend,  the  Rev.  Mr. 
Thompson,  of  St.  Gennys, — a  gentleman  possessed  of  con- 
siderable property,  and  whose  family  seat  was  at  Brynsworthy, 
near  Barnstaple,  in  Devonshire. 

"Weston,  June  28,  1746. 

"Dear  Mr.  Thompson,— Your  last  gave  me  hopes  of  the  speedy 
receipt  of  another  letter  ;  in  pleasing  expectation  of  which,  I  have  waited 
thus  long.  But  now  my  pen  refuses  to  be  restrained,  and,  therefore,  writes 
to  the  friend  whom  its  master  honours,  and  loves  from  his  very  soul. 

"  I  presume,  this  will  find  you  at  Brynsworthy,  that  agreeable  seat,  where, 
three  years  ago,  I  passed  several  delightful  weeks.  Oh  !  when  shall  I  spend 
my  hours  of  conversation  so  much  to  my  improvement  ! 

"  I  very  much  want  to  know  something  relating  to  the  condition  and 
conduct  of  my  old  acquaintance.  When  were  you  at  the  Abbey? 1  When 
did  you  favour  Bideford  with  your  company?  How  goes  on  the  good 
cause  among  the  people  lately  committed  to  my  care  ?    How  are  your 

lectures  prospered  at  your  own  and  Mr.  B  's  Churches?2    Have  you 

heard  of  Mr.  S  ?    Where  is  he  settled,  and  how  does  he  proceed  ? 

Is  Mr.  \V  's  abode  in  your  parts  ?    I  hope,  his  manner  of  life  answers 

your  expectations  of  him  ;  and,  I  hope,  your  acts  of  kindness  and  words 
of  exhortation  have  not  been  in  vain.  Have  you  received  any  tidings  of, 
or  from,  Mr.  Walker  ? 

"  One  more  question  permit  me  to  ask,  and  I  have  done  with  my  inter- 
rogatories. Did  not  a  certain  Cornish  clergyman  take  a  journey  to  Exeter 
some  time  ago,  on  a  very  particular  occasion  ?  Was  he  not  summoned  to 
appear  before  the  bishop  of  the  diocese,  in  order  to  give  an  account  of  his 
behaviour  and  zeal  ? 

"  If  you  have  any  knowledge  of  this  remarkable  affair,  (and  I  believe  it 
will  be  impossible  to  apply  to  one  who  knows  it  more  perfectly),  be  pleased 
to  favour  me  with  a  narrative  of  its  occasion,  its  circumstances,  and  its 
issue.  I  imagine  an  answer  to  this  one  query,  will  furnish  materials  for  a 
very  long  letter.3 


3  The  seat  of  Hervey's  friend,  Mr.  Orchard. 
2  Doubtless,  the  Rev.  Mr.  Bennet,  of  Tresmere. 
3  Mr.  Thompson,  though  not  an  Oxford  Methodist,  had  begun  to  preach 
the  Methodist  doctrine  of  salvation  by  faith,  and  had  received  Charles 
Wesley,  with  open  arms,  at  St.  Gennys.  He  had  allowed  the  branded 
itinerant  to  preach  twice  in  his  parish  church,  and  had  kept  him  company 
on  a  preaching  excursion  to  Penryn,  Gwennap  "  Pit,"  and  other  places. 
In  Mr.  Bennet's  Church,  at  Tresmere,  a  strange  scene  had  been  witnessed. 
Charles  Wesley  was  the  preacher,  and,  on  his  declaring,  that,  by  "  harm- 
less diversions,"  he  had  been  "  kept  dead  to  God,  asleep  in  the  devil's 


The  Literary  Parish-Priest. 


243 


"We  had  this  week  a  very  heavy  storm  of  rain,  attended  with  a  sur-  j-^g 

prising  darkness,  awful  thunders,  and  fierce  lightnings.    At  a  celebrated   

fair,  that  was  held  upon  a  spacious  common  in  this  neighbourhood,  several  3 
persons  were  struck  down  with  the  flashes,  and  one  poor  man,  with  two 
horses,  killed  upon  the  spot. 

"  I  congratulate  you,  dear  sir,  and  my  country  in  general,  on  the  late 
most  important  and  happy  victory  obtained  by  the  gallant  Duke  of 
Cumberland.  We  can  never  be  sufficiently  thankful  to  the  God  of  the 
armies  of  Israel  for  turning  the  scale  of  war  in  our  favour  at  that  ever- 
memorable  event.1 

"My  little  piece,  entitled  'Meditations  among  the  Tombs'  and  '  Re- 
flections on  a  Flower  Garden,'  has  been  published  a  considerable  time.2 
I  have  taken  the  liberty  to  dedicate  it  to  Miss  R.  Thompson  ;  and,  was 
I  near,  or  had  I  the  opportunity  of  conveyance,  would  desire  Miss  C. 
Thompson  to  accept  one  of  the  books.  The  thing,  I  am  told,  finds 
acceptance  with  the  public,  greater  indeed  than  I  durst  expect.  Mr. 
Richardson,  the  author  of  '  Pamela,'  is  my  printer.  Seven  hundred  and 
fifty  copies  are  struck  off;  the  printer  and  writer  are  joint  adventurers 
with  regard  to  pecuniary  advantages,  if  any  such  should  accrue  from  the 
sale.  If,  at  some  leisure  moment,  you  should  happen  to  cast  a  glance 
upon  the  lines,  mark,  dear  sir,  their  blemishes,  correct  their  improprieties, 
and  improve  them  into  a  greater  neatness,  in  case  a  second  edition  should 
be  demanded.  O  may  they  tend,  in  some  small  degree,  to  awaken  my 
readers  into  a  serious  concern  for  their  eternal  state,  and  lead  their  minds 
unto  the  Rock  of  ages,  the  Hope  of  all  the  ends  of  the  earth,  Jesus  Christ ! 
May  they,  un^ler  the  propitious  influence  of  grace,  answer  this  desirable 
end ;  or  else  let  them  share  the  fate  of  literary  rubbish,  and  be  swept  away 
into  utter  oblivion ! 

"  Be  pleased  to  make  my  most  respectful  and  affectionate  compliments 
acceptable  to  Mrs.  Thompson.  I  wish  Miss  Thompson  may  be  a  living 
picture  of  that  amiable  and  virtuous  woman,  whose  price  is  above  rubies. 
If  your  trusty  friend,  Mr.  B  (ennet)  is  with  you,  pray  tell  him  I  love 
him,  because  he  loves  Mr.  Thompson. 

"  Should  you  inquire  after  my  state,  you  will  find  a  description  of  it, 
Judges  viii.  4 — '  Faint,  yet  pursuing.'  Cease  not,  dear  sir,  to  pray,  that, 
the  hands  which  hang  down  may  be  lifted  up,  and  the  feeble  knees 
strengthened,  to  walk  in  the  way  everlasting. 

"  In  your  last,  you  inquired  after  a  very  holy  woman,  whose  name  is 
Mary.    I  have  asked  Dr.  Doddridge  about  her.    He  declined  giving  me 


arms,  secure  in  a  state  of  damnation  for  eighteen  years,"  Mr.  Merriton, 
one  of  his  travelling  companions,  added  aloud,  "And  I  for  twenty-five  ;" 
"And  I,"  cried  Mr.  Thompson,  "for  thirty-five;"  "And  I,"  said  Mr. 
Bennet,  "  for  above  seventy."  This  was  quite  enough  to  expose  Thomp- 
son to  the  ecclesiastical  anger  of  the  bishop  of  the  diocese. 

1  The  battle  at  Culloden. 
2  His  "Descant  on  Creation,"  also  was  published  in  1746.     It  is  so 
well  known  as  not  to  need  further  notice. 


244 


Rev.  James  Hervey, 


1746     a  particular  account  of  her  intercourse  with  heaven,  and  only  said,  that, 
—      she  was  a  very  sincere  and  devout  soul,  but  somewhat  addicted  to  chi- 
&    J     merical  and  extravagant  imaginations.    The  Doctor  desired  me  to  trans- 
mit his  cordial  good  wishes  and  service  to  yourself  and  spouse. 

"  Let  it  not  be  long  before  dear  Mr.  Thompson,  with  a  letter,  delights, 
animates,  and  comforts,  his  most  obliged  and  affectionate  friend, 

"James  Hervey." 

The  success  of  the  "  Meditations  and  Reflections "  was 
such,  as  to  encourage  Hervey  to  attempt  another  work  of 
the  same  description.  Hence,  the  following  letter,  probably 
addressed  either  to  his  friend  Dr.  Doddridge  or  Dr.  Stone- 
house  : — 

"  Weston-Favel,  Nov.  i,  1746. 
"  Dear  Sir, — This  morning,  I  received  your  favour.    The  day  lowers, 
and  threatens  rain,  which  debars  me  from  the  pleasure  of  paying  you  my 
thanks  in  person. 

"Mr.  Huygens1  I  hope  to  read  very  carefully;  but,  I  believe,  it  will  be 
proper  to  take  heed  of  adopting  into  my  plans  any  notions  that  are  difficult 
and  abstruse.  I  would  have  everything  so  perspicuous,  that,  the  dimmest 
understanding  may  apprehend  my  meaning  ;  so  obvious,  that,  he  who  runs 
may  read.  Let  me  lay  before  you  a  little  sketch  of  my  design,  with  a  re- 
quest, that,  you  would  alter  the  general  order,  and  make  retrenchments,  or 
additions  of  particular  incidents,  as  you  shall  think  most  expedient. 

"  A  contemplative  walk.  The  approach  of  evening,  and  gradual  extinc- 
tion of  light.  The  advantages  of  solitude.  The  stillness  of  the  universe. 
The  coolness  of  the  atmosphere.  Darkness,  and  its  usefulness  to  man- 
kind. Sleep,  and  its  beneficial  effects.  Dreams,  and  their  extravagance. 
A  glow-worm  glimmering.  An  owl  shrieking.  A  nightingale  singing. 
The  very  different  circumstances  of  mankind ;  some  revelling  and  carous- 
ing ;  some  agonizing  and  dying  ;  A  knell  sounding  ;  The  notion  of  ghosts 
walking  ;  The  moon,  with  its  various  appearances,  and  serviceableness  to 
our  globe; — the  heavenly  bodies — their  number,  size,  courses,  distances, 
— display  many  of  the  glorious  attributes  of  their  Creator  ;  some  of  which 
are  specified.  They  teach  nothing  of  redemption  ;  this,  the  peculiar  pre- 
rogative of  revelation — Christ,  the  day-star  from  on  high,  that  points  out, 
and  makes  clear  the  way  of  salvation. 

"  These  are  some  of  the  subjects  which,  I  imagined,  might  be  admitted 
into  the  composition  of  a  Night-piece.  If  others  occur  to  your  mind  more 
pleasing,  or  more  striking,  be  pleased  to  suggest  them. 

"  I  am  glad  to  find,  by  the  quotation  from  Mr.  Locke,  that  your  esteem 
and  veneration  for  the  Scriptures  are  on  the  increasing  hand.  May  we  be 
persuaded,  even  more  and  more,  of  the  incomparable  excellency  of  those 
sacred  volumes  !    This  one  consideration,  that  they  are  the  Book  of  God, 


1  The  eminent  mathematician  and  astronomer. 


The  Literary  Parish-Priest. 


245 


is  a  higher  recommendation  of  them,  than  could  be  displayed  in  ten  thou- 

sand  panegyric  orations.    For  my  part,  I  purpose  to  addict  myself,  with   

more  incessant  assiduity,  to  this  delightful  and  Divine  study.  Away,  my  33 
Homer  !  I  have  no  more  need  of  being  entertained  by  you,  since  Job  and 
the  prophets  furnish  me  with  images  much  more  magnificent,  and  lessons 
infinitely  more  important.  Away,  my  Horace  !  Nor  shall  I  suffer  any 
loss  by  your  absence,  while  the  sweet  singer  of  Israel  tunes  his  lyre,  and 
charms  me  with  the  finest  flights  of  fancy,  and  inspirits  me  with  the 
noblest  strains  of  devotion.  And  even  my  prime  favourite,  my  Virgil, 
may  withdraw  ;  since,  in  Isaiah,  I  enjoy  all  his  majesty  of  sentiment,  all 

his  correctness  of  judgment,  all  his  beautiful  propriety  of  diction,  and  

But  I  must  have  done.    The  messenger  waits ;  he  can  stay  no  longer, 
than  barely  to  allow  me  leisure  to  subscribe  myself,  dear  sir,  etc., 

"J.  Hervey." 

While  Hervey  was  thus  occupied  in  literary  pursuits,  he 
was  neither  unmindful  of  his  flock,  nor  of  the  general  claims 
of  Christian  charity.  Among  other  public  institutions  in 
which  he  felt  deeply  interested,  the  county  hospital  of  North- 
ampton was  not  the  least  important.  In  a  letter,  apparently 
to  Dr.  Stonehouse,  he  writes  : — 

"  Weston- Fa vel,  November  22,  1746. 
"Dear  Sir, — I  heartily  applaud  the  zeal  you  show  for  the  spiritual 
welfare  of  the  patients.  The  infirmary  would  be  an  inestimable  blessing, 
if  it  might  be  productive  of  a  reformation  in  the  persons  whom  it  admits 
and  discharges.  As  distressed  objects  will,  in  all  probability,  resort  to  it 
from  all  parts  of  the  county,  a  change  wrought  in  their  hearts,  and  a 
renewal  begun  in  their  lives,  might  be  a  happy  means  of  diffusing  religion 
far  and  near.  I  hope  the  clergy,  concerned  in  the  management,  will 
concur  in  the  prosecution  of  so  desirable  an  end.  I  wish  some  proper 
scheme  was  contrived  for  this,  in  which  I  might  bear  some  little  part, 
without  giving  umbrage  to  my  brethren,  or  alarming  their  jealousy.  I 
have  thought  of  offering  to  give  the  patients  a  kind  of  lecture  or  exhorta- 
tion once  a  week ;  but,  sometimes  doubtful  whether  such  a  proposal 
would  meet  with  acceptance,  and  sometimes  checked  by  the  infirmities  of 
my  constitution,  I  have  hitherto  neglected  to  mention  the  affair.  How- 
ever, I  now  venture  to  submit  it  to  your  consideration.  To  this,  or  any 
other  more  advisable  method,  I  should  very  readily  contribute  the  best  of 
my  assistance." 

In  1747,  Hervey  joined  himself  to  a  society,  whose  object 
was  that  of  reading  together  the  Old  Testament  in  English, 
and  the  New  Testament  in  Greek.  This  assembly,  which 
was  not  to  "  consist  of  more  than  ten  or  twelve  individuals, 
lest  an  increased  number  should  produce  confusion  or  dissen- 
sions," met  on  the  first  Tuesday  morning  in  every  month, 


246 


Rev.  James  Hervey, 


ij^y  and,  oddly  enough,  in  different  inns,  agreed  upon,  from  time 
to  time,  by  the  majority.  Each  member  was  chairman  of  the 
meetings,  in  alphabetical  succession,  and  read  a  chapter  out 
of  each  of  the  two  Testaments,  pausing  at  the  end  of  every 
verse  for  inquiries  and  reflections.  Every  one  also  was  ex- 
pected to  give  an  account  of  some  religious  book,  which  had 
been  read  by  him  since  the  last  time  of  meeting  ;  all  dined 
together,  at  the  expense  of  eighteen-pence  a  head  ;  and  each 
one  subscribed  half  a  crown  a  month  for  charitable  uses.  The 
meetings,  including  an  hour  for  dinner,  lasted  seven  hours  in 
the  summer  season,  and  six  in  winter.  Hervey  drew  up  two 
beautiful  forms  of  prayer,  to  be  used  by  the  respective  mem- 
bers, before  and  after  they  came  together.  The  society  was 
unique,  but  useful.  None  but  gentlemen  of  social  position 
and  of  good  education  were  qualified  for  admission  ;  and  it 
was  certainly  to  the  honour  of  the  neighbourhood  in  which 
Hervey  lived,  that,  in  that  age  of  fox-hunting,  carousing,  and 
roistering,  such  an  assembly  was  formed. 

Meanwhile,  Hervey  was  busily  occupied  in  completing  his 
"Contemplations  on  the  Night";  and  also  in  publishing  a 
second  edition  of  the  volume  which  he  had  issued  in  1746. 
References  to  these  and  other  matters  will  be  found  in  the 
following  extracts  from  his  letters. 

"  Weston- Fa vel,  February,  1747. 

"  Dear  Sir, — I  have  heard  nothing  from  my  printer  during  all  this 
interval.  What  can  be  the  reason  of  his  long  silence  and  great  negligence 
I  cannot  imagine.  But,  this  week,  it  occurred  to  my  mind,  that,  if  he 
delays  the  second  edition  at  this  rate,  I  may  possibly  be  able  to  prepare 
the  third  letter  1  to  accompany  it.  Accordingly,  I  have  postponed  other 
business,  and  applied  myself  wholly  to  this  work.  I  have  transcribed 
some  part  of  the  intended  piece,  and  sent  it  for  your  perusal.  Pray  be  so 
good  as  to  examine  it  narrowly,  and  favour  me  with  your  remarks  and 
improvements,  on  a  separate  paper.  There  are,  I  fear,  besides  more 
material  faults,  several  mistakes  in  the  copy,  owing  to  my  want  of  leisure 
to  review  it.  I  suppose  the  remainder  of  my  design,  when  completed, 
will  consist  of  about  the  same  number  of  pages. 

u  If  I  live  till  Monday,  I  propose  to  visit  my  patient  at  the  infirmary; 
and,  if  company  happens  to  be  agreeable,  will  take  the  pleasure  of  spend- 
ing an  hour  with  a  certain  valuable  and  very  much  esteemed  friend  at 


"  Contemplations  on  the  Night." 


The  Literary  Parish-Priest.  247 


Northampton.    If  you  are  not  able  to  guess  the  person  I  mean,  you  shall  1747 

soon  be  informed  by,   

_       .  A°"e  ^1 

Dear  sir,  yours,  etc.,  0  JJ 

"J.  Hervey." 

"Weston-Favel,  April  12,  1747. 
"  Dear  Sir, — I  have  folded  down  a  corner  of  the  leaf  at  the  place  where 
your  perusal  left  off.  There  is  a  note  or  two  subjoined  to  the  preceding 
pages,  which  I  wish  you  would  please  to  examine.  My  humble  service  to 
Dr.  .  I  desire  He  will  write  his  remarks  and  corrections  on  a  sepa- 
rate paper.    What  think  you  of  the  following  lines  for  a  motto  ? — 

" 1  Night  opes  the  noblest  scenes,  and  sheds  an  awe, 
Which  gives  these  venerable  scenes  full  weight, 


And  deep  impression  on  th'  intender'd  heart.' 


"  Your  plan  for  forming  a  Christian  society,2  and  regulating  our  inter- 
views, I  greatly  approve.  It  seems  to  me  to  be  complete.  I  heartily  wish 
to  have  it  carried  into  execution,  and  hope  it  will  be  productive  of  con- 
siderable comfort  and  advantage  to  the  members  ;  and  not  to  them  only, 
but,  by  rendering  them  more  useful  in  their  respective  stations,  to  many 
others. 

"  I  hope  you  have  perused  the  remainder  of  the  manuscript :  and  can- 
not but  wish  you  would  give  the  whole  a  second  reading.  The  unknown 
importance  of  what  we  print,  inclines  me  to  urge  this  request.  Who  can 
tell  how  long  it  may  continue,  and  into  what  hands  it  may  come  ?  I 
almost  tremble  at  such  a  thought,  lest  I  should  write  unadvisedly  with 
my  pen;  and  injure,  instead  of  serve,  the  best  of  causes. 

"  I  shall  soon  create  you  a  second  task,  by  transmitting  for  your  cor- 
rection, twenty  folio  pages  of  the  Remarks  on  the  Stars,  and  Serious 
Improvements. 

"  Yours,  etc., 

"J.  Hervey." 
"June  2,  1747. 

"Rev.  and  dear  Sir, — My  father  is  wonderfully  recovered.  Had 
he  lived  in  the  times  of  superstition,  for  ought  I  know,  his  uncommon  dis- 
order might  have  been  ascribed  to  witchcraft,  and  his  speedy  recovery 
passed  current  for  a  miracle.  We  thought  him  to  be  on  the  very  brink 
of  death ;  but  now  he  lives,  and  regains  his  strength  daily.  Last  Sunday, 
he  read  prayers  in  his  church ;  and  intends  next  Sunday  to  fill  the  pulpit. 

"  I  am  just  now  going  to  our  visitation,  held  at  Northampton.    I  shall 


1  The  motto  really  used  was  the  following : — 
Night  is  fair  Virtue's  immemorial  friend  : 

The  conscious  Moon,  through  every  distant  age, 
Has  held  a  lamp  to  Wisdom." 

2  The  society  mentioned  on  a  previous  page. 


248 


Rev.  James  Hervey, 


1747     appear  as  a  stranger  in  our  Jerusalem  !  knowing  few,  and  known  by  fewer. 

  Methinks,  there  is  something  august  and  venerable  in  a  meeting  of  the 

Lge  33  clergy;  especially  if  one  looks  upon  them  as  so  many  agents  for  the 
invisible  God,  and  envoys  from  the  court  of  heaven.  I  hope  to  be  put  in 
mind  of  that  awful  day,  when  the  Lord  Jesus  Christ,  that  great  Shepherd 
of  the  sheep,  and  Bishop  of  souls,  will  make  His  entrance  in  the  clouds  of 
heaven."  Etc. 

"J.  Hervey." 

From  the  above,  it  is  evident,  that,  though  Hervey  had  now 
spent  several  years  at  Weston-Favel,  his  acquaintance  with 
the  clergy  of  the  diocese  was  extremely  limited.  Why  was 
this  ?  Was  it  because  he  lived,  to  a  great  extent,  the  life  of  a 
literary  recluse  ?  Or  was  it  because  he  had  been  a  Metho- 
dist ?  Or  was  it  because  of  his  known  friendship  with  Dr. 
Doddridge,  the  great  and  good  Dissenter  of  Northampton  ? 
Whatever  the  reason,  the  fact  existed  ;  and,  in.  this  respect, 
he  was  in  the  same  position  as  his  old  friends  Wesley,  White- 
field,  and  Ingham. 

The  next  extract  is  valuable,  and  ought  to  be  seriously 
considered  by  all  who  are  chargeable  with  the  same  criminal 
inadvertencies.  It  is  also  a  beautiful  instance  of  Hervey's 
extreme  delicacy  in  administering  reproof. 

"Weston-Favel,  June  27,  1747. 
"  My  dear  FRIEND,— Was  it  you,  dear  sir,  or  I,  that,  when  a  certain 
passage  in  Scripture  happened  to  be  mentioned,  treated  it,  not  indeed 
with  contemptuous  disdain,  but,  with  too  ludicrous  an  air?  descanted 'on 
it,  in  a  sportive  and  frolicsome  manner,  in  order  to  create  a  little  plea- 
santry ?  If  I  was  the  person  that  indulged  this  improper  levity,  I  beseech 
you  to  rebuke  me,  and  severely  too.  Though  my  design  might  be  inno- 
cent, my  conduct  was  apparently  wrong.  That  infinitely  precious  and 
important  book,  should  be  always  held  in  the  highest  veneration.  What- 
ever the  Divine  Spirit  vouchsafes  to  dictate,  should  be  thought  and  spoke 
of  by  mortals,  with  gratitude,  dutifulness,  and  awe.  It  is  the  character  of 
a  religious  man,  that,  he  trembles  at  God's  Word ;  and  it  is  said  of  the 
great  Jehovah,  that,  He  has  magnified  His  name  and  His  Word  above  all 
things. 

"  Who  was  it,  dear  sir,  that  lent  to  our  valuable  friend,  that  vile  book, 
'  Le  Sopha,'  and  yet  wrote  by  Crebillon, 1  with  an  enchanting  spirit  of 
elegance,  which  must  render  the  mischief  palatable,  and  the  bane  even 
delicious  ?  I  wonder,  that,  your  kind  and  benevolent  heart  could  recom- 
mend arsenic  for  a  regale.    It  puts  me  in  mind  of  the  empoisoned  shirt 


1  The  famous  French  novelist,  who  died  in  1777. 


The  Literary  Parish-Priest. 


249 


presented  to  Hercules.    I  am  sure,  you  did  not  think  on  it,  or  else  you  jj^j 

would  no  more  have  transmitted  such  a  pestilent  treatise  to  the  perusal  of   

a  friend,  than  you  would  transmit  to  him  a  packet  of  goods  from  a  country     2e  3 
depopulated  by  the  plague.    If  that  polluting  French  book  still  remains 
in  your  study,  let  me  beg  of  you  to  make  it  perform  quarantine  in  the 
flames. 

"Dear  sir,  bestow  a  thought  on  these  things.  If  the  remonstrances 
are  wrong,  I  willingly  retract  them ;  if  right,  you  will  not  pronounce  me 
impertinent.  Love  and  friendship  dictate  what  I  write ;  and  the  only  end 
I  have  in  view,  is  the  holiness,  the  usefulness,  the  happiness,  the  final  sal- 
vation of  my  much  esteemed  friend." 

In  July,  1747,  Hervey  completed  his  "  Contemplations  on  the 
Night,"  which  he  dedicated  to  the  youthful  son  of  his  deceased 
friend,  Mr.  Orchard,  of  Stoke  Abbey.  He  was  also  diligently 
occupied  in  the  preparation  of  his  "  Contemplations  on  the 
Starry  Heavens,"  and  his  "Winter  Piece";  hence  the  follow- 
ing, from  a  letter  by  Dr.  Doddridge,  dated, 

'"  July  6,  1747. 

"I  have  just  been  writing  to  my  good  friend,  Mr.  Hervey;  whose 
manuscript  on  The  Stars,  I  have  reviewed  with  pleasure.  I  hope  it  will 
be  means  of  raising  the  hearts  of  many  above  the  stars ;  and  of  fixing 
them  on  Him,  who  is,  so  much  more  than  anything  material,  '  The  bright 
and  morning  Star.'  I  see,  in  Mr.  Hervey,  an  example  of  diligence, 
humility,  candour,  and  universal  goodness,  which  I  am  sure  ought  to  keep 
vie  humble,  and,  I  hope,  in  some  measure,  does  so." 1 

The  next,  which  appears  to  have  been  sent  to  some  friend 
in  the  neighbourhood  of  Stoke  Abbey,  refers  to  the  same 
subject ;  and  also  shows,  that  the  state  of  Hervey's  health 
was  becoming  serious  : — 

"  Weston-Favel,  August  8,  1747. 

"  Dearest  Mr.  ,— "  I  ought  to  take  shame  to  myself,  for  suffering 

so  kind  a  letter,  received  from  so  valuable  a  friend,  to  remain  so  long  un- 
answered. Upon  no  other  consideration  than  that  of  my  enfeebled  and 
languishing  constitution,  can  I  excuse  myself,  or  hope  for  your  pardon. 
My  health  is  continually  upon  the  decline,  and  the  springs  of  life  are  all 
relaxing.  Medicine  is  baffled,  and  my  physician,  Dr.  Stonehouse,  who  is 
a  dear  friend  to  his  patient,  and  a  lover  of  the  Lord  Jesus,  pities,  but  cannot 
succour  me.  This  blessing,  however,  together  with  a  multitude  of  others, 
the  Divine  goodness  vouchsafes,  to  gild  the  gloom  of  decaying  nature, 
that,  I  am  racked  with  no  pain,  and  enjoy  the  free,  undisturbed  exercise 
of  my  understanding. 


Gospel  Magazine,  1771,  p.  179. 


250 


Rev.  James  Hervcy, 


i  747        "  I  am  much  obliged  to  you  for  carrying  my  message  to  Stoke  Abbey, 

  with  so  much  speed,  and  conveying  to  me,  with  equal  despatch,  a  satis- 

»e  33  factory  answer.  When  you  visit  the  worthy  family  again,  be  pleased  to 
inform  Mr.  Orchard,  that  the  piece  is  sent  to  the  press,  and,  after  some 
corrections  made  in  the  dedication,  addressed  to  my  godson.1  It  is  my 
humble  request  to  him,  and  my  earnest  prayer  to  God,  that,  he  may 
regard  it,  not  merely  as  a  complimentary  form,  but  as  the  serious  and 
pathetic  advice  of  his  father's  intimate  acquaintance,  and  his  soul's  sincere 
friend;  who,  in  all  probability,  will  be  cut  off  from  every  other  oppor- 
tunity of  fulfilling  his  sacred  engagements,  and  admonishing  him  of  what- 
ever a  Christian  ought  to  know  and  believe  to  his  soul's  health. 

"  I  forget  whether  I  told  you,  that,  the  last  work  will  be  divided  into 
two  parts ;  will  be  full  as  large  as  the  first  two  letters ;  and,  therefore,  the 
whole  will  be  disposed  into  two  small  pocket  volumes,  on  a  very  neat 
paper,  with  an  elegant  type,  in  duodecimo.  But  a  convenient  number  of 
the  new  essays  will  be  printed  in  the  octavo  size  and  character,  for  the 
satisfaction  of  those  who  purchased  the  former  edition,  and  may  possibly 
be  willing  to  complete  their  book.  It  was  a  considerable  time  before  I 
could  think  of  a  title  for  the  last  pieces,  that  suited  their  nature,  and 
expressed  their  design.  At  length,  I  have  determined  to  style  them, 
*  Contemplations  on  the  Night/  and  '  Contemplations  on  the  Starry 
Heavens.' 

"  Now  I  apprehend  myself  to  be  so  near  the  close  of  life,  with  eternity 
full  in  my  view,  perhaps,  my  dear  friend  would  be  glad  to  know  my  senti- 
ments of  things  in  this  awful  situation. 

"  I  think,  then,  dear  sir,  that,  we  are  extremely  mistaken,  and  sustain  a 
mighty  loss  in  our  most  important  interests,  by  reading  so  much,  and 
praying  so  little.  I  think  also,  we  fail  in  our  duty,  and  thwart  our  com- 
fort, by  studying  God's  Holy  Word  no  more.  I  have,  for  my  part,  been 
too  fond  of  reading  everything  elegant  and  valuable,  that  has  been  penned 
in  our  own  language;  and  been  particularly  charmed  with  the  historians, 
orators,  and  poets  of  antiquity.  But  were  I  to  renew  my  studies,  I  would 
take  my  leave  of  these  accomplished  trifles.  I  would  resign  the  delights  of 
modern  wit,  amusement,  and  eloquence,  and  devote  my  attention  to  the 
Scriptures  of  truth.  I  would  adopt  the  Apostles'  resolution,  and  give  my- 
self to  prayer  and  to  the  Word. 

"  With  regard  to  my  public  ministry,  my  chief  aim  should  be,  to  beget 
in  my  people's  minds  a  deep  sense  of  their  depraved,  guilty,  undone,  con- 
dition ;  and  a  clear  believing  conviction  of  the  all-sufficiency  of  Christ,  by 
His  blood,  His  righteousness,  His  intercession,  and  His  Spirit,  to  save 
them  to  the  uttermost.  I  would  always  observe,  to  labour  for  them  in  my 
closet,  as  well  as  in  the  pulpit;  and  wrestle  in  secret  supplication  for 
their  spiritual  and  eternal  welfare.  For,  unless  God  take  this  work  into 
His  own  hand,  what  mortal  is  sufficient  for  these  things  ? 

"  My  hope,  my  whole  hope,  with  regard  to  my  future  and  immortal 
state,  is  in  the  Lord  Redeemer.    Jesus  is  all  my  trust.    His  merits  are  my 


1  Hcrvey  was  godfather  to  the  son  of  his  friend,  Mr.  Orchard. 


The  Literary  Parish- Priest. 


staff,  when  I  pass  through  the  valley  of  the  shadow  of  death.  His  merits 
are  my  anchor,  when  I  launch  into  the  boundless  ocean  of  eternity. 

"  Though  the  days  are  come  upon  me,  in  which  I  have  reason  to  say  of 
worldly  things,  I  have  no  pleasure  in  them ;  yet,  I  find  a  secret  satisfaction  in 
this  consideration,  that,  to  you  and  to  others,  I  may  be  permitted,  even  when 
dead,  to  speak  in  my  little  treatises.  May  they,  when  the  author  is  gone 
hence,  testify,  with  some  small  degree  of  efficacy,  concerning  Jesus  !  May 
they  fan  the  flame  of  love  to  His  person,  and  strengthen  the  principle  of 
faith  in  His  merits  !    Once  more,  dear  sir,  adieu ! 

"J.  Hervey." 

Hervey  was  afflicted  in  person  ;  he  was  also  afflicted  in  the 
sufferings  of  his  friends.  Hence  the  following,  written  in  the 
month  of  December,  1747. 

''  Your  last  found  me  on  the  recovering  hand,  getting  strength  and 
spirits,  though  by  slow  degrees.  Soon  after  I  received  your  favour,  a 
messenger  came  from  London,  bringing  us  the  alarming  news,  that  my 
youngest  brother  was  extremely  ill.  My  father's  bowels  yearned,  and  his 
heart  bled  ;  but  the  infirmities  of  age,  and  an  unwieldy  constitution, 
hindered  him  from  taking  the  journey.  Upon  me,  therefore,  the  office 
fell.  Feeble  and  languid  as  I  was,  there  was  no  rejecting  such  a  call. 
Accordingly,  I  took  coach,  and,  in  two  days,  arrived  safe  in  London, 
where  I  found  my  poor  brother  (the  packer)  seized  with  a  most  violent 
fever.  He  was  attended  by  two  eminent  physicians  ;  but  they  proved 
vain  helpers.  For  a  considerable  time,  his  stout  constitution  struggled 
with  the  disease  ;  but,  at  last,  was  forced  to  yield.  After  attending  his 
sick-bed  for  several  days,  I  had  the  melancholy  task  of  closing  his  dear 
eyes,  and  resigning  him  up  to  death.  Oh,  the  uncertainty  of  mortal 
things  !  Who  could  have  thought  that  I  should  survive  my  brother  ?  I, 
sickly  and  enervated  ;  he,  always  lively  and  vigorous.  In  flourishing 
circumstances,  and  blessed  with  prosperity  in  his  business  ;  but  now 
removed  to  the  dark,  inactive,  silent  tomb  !  Lately  married  to  a  beautiful 
and  blooming  bride,  but  now  a  companion  for  creeping  things  ! 

"  Scarce  was  I  returned  to  Weston,  but  another  awful  Providence 
fetched  me  from  home.  My  very  worthy  physician,  Dr.  Stonehouse,  who 
lives  and  practises  in  Northampton,  had  the  misfortune  to  lose  an 
amiable  and  excellent  wife.  She  also  was  snatched  away  in  the  morning 
of  life  (aged  twenty-five),  and  dead  before  I  so  much  as  heard  of  her 
being  disordered.  At  this  valuable  friend's  house,  I  was  desired  to  abide 
some  time,  in  order  to  assist  in  writing  letters  for  him,  and  dispatching 
his  necessary  affairs  ;  in  comforting  him  concerning  the  deceased,  and 
in  endeavouring  to  improve  the  awakening  visitation  to  our  mutual 
good.1 


1  Dr.  Stonehouse  was  one  of  Hervey's  most  intimate  and  confidential 
friends.  For  seven  years,  he  was  an  infidel,  and  even  wrote  a  pamphlet 
against  the  Christian  religion.    He  was  brought  to  the  obedience  of  the 


252 


Rev.  jf antes  Hervey, 


I7^y        "  You  will  surely  say,  when  you  read  this  account,  that,  I  have  been  in 
deaths  oft  :  once  upon  the  borders  of  it  myself,  and  more  than  once  a 

^e  33   spectator  of  its  victory  over  others. 

"  The  '  Contemplations/  you  are  pleased  to  inquire  after,  are,  after  long 
delays,  or  a  very  slow  procedure  of  the  press,  launched  into  the  world. 
What  may  be  their  fate,  I  dare  not  conjecture. 

"J.  Hervey." 

Two  more  letters,  belonging  to  the  year  1747,  must  be 
added. 

The  venerable  Dr.  Watts,  in  1746,  had  published  his 
speculative  and  dangerous  book,  entitled,  "The  Glory  of 
Christ  as  God-Man  Displayed,"  and  had  presented  Hervey 
with  a  copy.  He  was  now  in  the  last  year  of  his  life, 
and  died  November  25,  1748.  Hervey  wrote  to  him  as 
follows :  — 

"  Weston- Favel,  December  10,  1747. 

"  Rev.  and  dear  Sir, — Pardon  me  if  I  take  leave  to  interrupt  your 
important  studies  for  the  good  of  mankind,  or  suspend  for  one  moment 
your  delightful  communion  with  the  blessed  God.  I  cannot  excuse  my- 
self without  expressing  my  gratitude  for  the  present,  by  your  order,  lately 
transmitted  from  your  bookseller,  which  I  shall  always  value,  not  only 
for  its  instructive  contents,  but,  in  a  very  peculiar  manner,  for  the  sake  of 
the  author  and  giver. 

"  To  tell  you,  worthy  doctor,  that  your  works  have  long  been  my  delight 
and  study,  the  favourite  pattern  by  which  I  would  form  my  conduct  and 
model  my  style,  would  be  only  to  echo  back,  in  the  faintest  accents,  what 
sounds  in  the  general  voice  of  the  nation.  Among  other  of  your  edifying 
compositions,  I  have  reason  to  thank  you  for  your  '  Sacred  Songs,'  which 
I  have  introduced  into  the  service  of  my  church  ;  so  that,  in  the  solemni- 
ties of  the  Sabbath  and  in  a  lecture  on  the  week-day,  your  muse  lights 
up  the  incense  of  our  praise,  and  furnishes  our  devotions  with  har- 
mony. 

"  Our  excellent  friend,  Dr.  Doddridge,  informs  me  of  the  infirm  con- 
dition of  your  health  ;  for  which  reason,  I  humbly  beseech  the  Father  of 
spirits,  and  the  God  of  our  life,  to  renew  your  strength  as  the  eagle's,  and 
to  recruit  a  lamp  that  has  shone  with  distinguished  lustre  in  His  sanctu- 
ary :  or,  if  this  may  not  consist  with  the  counsels  of  unerring  wisdom,  to 
make  all  your  bed  in  your  languishing,  softly  to  untie  the  cords  of  animal 
existence,  and  enable  your  dislodging  soul  to  pass  triumphantly  through 


faith  by  the  labours  of  Dr.  Doddridge  and  Hervey.  After  the  death  of 
his  wife,  he  entered  into  holy  orders  ;  and,  for  many  years,  officiated  as 
minister  in  St.  James's  Church,  Bristol.  He  was  a  man  of  great  ability, 
was  no  mean  poet,  published  many  religious  treatises,  and  died  in  1795, 
full  of  years  and  honour. 


The  Literary  ParisJi-Pricst. 


253 


the  valley  of  death,  leaning  on  your  beloved  Jesus,  and  rejoicing  in  the  ^47 

greatness  of  His  salvation.   

"  You  have  a  multitude  of  names  to  bear  on  your  breast,  and  mention  ^e  : 
with  your  lips,  when  you  approach  the  throne  of  grace  in  the  beneficent 
exercise  of  intercession ;  but  none,  I  am  sure,  has  more  need  of  such  an 
interest  in  your  supplications,  none  can  more  highly  esteem  it,  or  more 
earnestly  desire  it,  than,  dear  sir,  your  obliged  and  affectionate  humble 
servant, 

"  James  Hervey."  1 

It  is  a  curious  fact,  that,  Hervey  possessed  and  cherished 
the  friendship  of  the  two  greatest  Dissenters  of  the  age, 
Doctor  Doddridge  and  Dr.  Watts ;  and,  that,  the  hymns  of 
the  latter,  even  in  his  lifetime,  were  sung  in  the  service  of  an 
established  church. 

For  eight  years,  Wesley  had  been  an  itinerant  preacher, 
and  had  encountered  an  unparalleled  amount  of  violent 
opposition.  There  had  been  a  temporary  estrangement 
between  him  and  Whitefield,  on  Calvinistic  doctrines  ;  but 
the  two  were  now  as  warmly  attached  to  each  other  as  ever. 
Methodism,  meanwhile,  had  been  established  in  all  direc- 
tions ;  and,  in  this  very  year,  1747,  had  been  introduced 
into  Ireland.  Brutal  were  the  persecutions  from  which  the 
poor  Methodists  still  had  to  suffer ;  but  their  truth  was 
mighty  and  triumphant.  Hervey  had  taken  no  part  in  the 
great  movement  of  the  Wesleys  and  Whitefield  ;  but  he 
had  not  opposed  it.  Indeed,  it  had  his  sympathy  and 
prayers.  His  old  friends  occupied  one  sphere  of  Christian 
usefulness  ;  he,  according  to  his  ability,  occupied  another. 
Hence  the  following,  addressed  to  Wesley  : — 

"  Weston,  near  Northampton, 

"December  30,  1747. 
"Dear  Sir, — With  pleasure  I  received, and  with  gratitude  acknowledge, 
the  favour  of  your  two  letters.    That  which  bears  the  date  of  November 
21,  I  should  have  answered  long  ago,  had  I  not  been  retarded  by  the 
following  reason  : 

"  I  was  desirous  to  give  a  proof  of  my  love  for  your  person  and  of  my 
reverence  for  your  conduct,  somewhat  more  substantial  than  the  bare 
profession  of  my  pen.  My  bookseller  is,  this  week,  to  pay  a  sum  of 
money  for  a  second  impression  of  my  two  little  pieces  of  devotional 


1  Evangelical  Magazine,  181 1,  p-  338. 


254 


Rev.  James  Hervey, 


1 747  meditation,  which  I  lately  ventured  to  publish,  and  which  God  has 
—  vouchsafed  to  honour  with  acceptance.  This  is  to  be  received  by  my 
iSe  33  brother,  in  Miles's  Lane,  at  whose  house,  if  you  please  to  call,  he  will,  in 
my  name,  present  you  with  five  guineas,  which  I  beg  of  you  to  accept,  as 
a  token  of  that  affectionate  and  grateful  esteem  which  I  bear  to  my  ever- 
valued  friend  ;  and  distribute  among  the  indigent  or  distressed  members 
of  that  Divine  Benefactor,  who  died  for  us  both.1 

"  Assure  yourself,  dear  sir,  that  I  can  never  forget  that  tender-hearted 
and  generous  Fellow  of  Lincoln,  who  condescended  to  take  such  com- 
passionate notice  of  a  poor  undergraduate,  whom  almost  everybody  con- 
demned, and  for  whose  soul  no  man  cared. 

"  If  you  ask,  Why  I  have  withdrawn  into  a  corner,  and  lain  hid  in 
obscurity,  while  God  seems  to  be  shaking  the  heavens  and  the  earth,  and 
to  be  doing  His  work,  His  great  and  glorious  wrork,  of  bringing  sinners 
to  Christ,  as  the  doves  to  their  windows  ?  I  will  tell  you  freely.  It  is 
because  of  an  infirm  constitution,  a  languid  flow  of  spirits,  and  an  ener- 
vated state  of  body,  which  render  even  that  small  share  of  business,  which 
lies  within  my  narrow  sphere,  too  often  burdensome  to  me,  and  but  very 
poorly  performed  by  me. 

"  As  for  points  of  doubtful  disputation, — those  especially  which  relate 
to  particular  or  universal  redemption, — I  profess  myself  attached  neither 
to  the  one  nor  the  other.  I  neither  think  of  them  myself,  nor  preach  of 
them  to  others.  If  they  happen  to  be  started  in  conversation,  I  always 
endeavour  to  divert  the  discourse  to  some  more  edifying  topic.  I  have 
often  observed  them  to  breed  animosity  and  division,  but  never  knew 
them  to  be  productive  of  love  and  unanimity.  I  have  further  remarked, 
that,  in  forming  their  sentiments  on  these  doctrines,  persons  may  be 
diametrically  opposite,  and  yet  be  high  in  the  favour  of  God,  and  emi- 
nently owned  by  Him  in  their  ministry.  Therefore,  I  rest  satisfied  in  this 
general  and  indisputable  truth,  that,  the  Judge  of  all  the  earth  will 
assuredly  do  right  ;  and  whosoever  cometh  to  Him,  under  the  gracious 
character  of  a  Saviour,  will  in  no  wise  be  cast  out. 

"  I  embrace — readily  embrace — your  offer.  Let  me  ever  be  reckoned 
in  the  number  of  your  friends,  and  often  remembered  in  the  earnestness  of 
your  prayers.  Though  it  is  your  distinguished  province,  to  lift  your  voice 
on  high,  and  make  the  world  resound  with  the  Redeemers  name;  though 
my  employ  is  to  catch  the  pleasing  accents,  and  echo,  or  rather  whisper, 
them  among  a  little  circle  of  acquaintance,  yet,  I  hope,  we  may  be  united 
in  the  same  cordial  affection  here,  and  united  in  the  same  kingdom  of  our 
common  Master  hereafter. 

"  Your  correspondence  will  be  greatly  esteemed,  and,  I  hope,  will  prove 


1  Not  to  mention  other  places,  Wesley  already  had,  in  connection  with 
his  Old  Foundery,  in  London,  a  dispensary,  a  poor-house,  a  day-school, 
and  a  lending  society,  to  which  must  be  added  an  efficient  organization 
for  visiting  and  relieving  the  afflicted  poor  in  their  own  houses. 


The  Literary  Parish- Priest. 


a  blessing  to,  dear  sir,  your  very  unworthy,  but  truly  affectionate  brother 
and  servant, 

J.  Hervey."  1 

Affliction  was  still  the  heritage  of  Hervey  ;  but,  in  the 
midst  of  all,  his  full  heart  overflowed  with  pure  benevolence, 
and  his  pen  was  not  unemployed.  Having  completed  his 
"  Contemplations,"  he  now  devoted  what  health  he  had  to  the 
revision  and  enlargement  of  his  "  Descant  on  Creation."  The 
following  are  extracts  from  letters  written  in  the  months  of 
March  and  April,  1748. 

"  If  you  have  not  so  much  as  you  wish  to  relieve  the  necessities  of  the 
poor,  distribute  from  my  stock.  I  am  cloistered  up  in  my  chamber,  and 
unacquainted  with  the  distresses  of  my  brethren.  Lend  me,  therefore, 
your  eyes  to  discover  proper  objects,  and  your  hand  to  deal  about  my 
little  fund  for  charity.  Do  not  forbid  me  to  send  a  guinea  in  my  next 
for  this  purpose.  Do  not  deny  me  the  pleasure  of  becoming,  through 
your  means,  an  instrument  of  some  little  comfort  to  my  afflicted  fellow- 
creatures. 

"  Herewith  comes  the  '  Descant '  enlarged.    I  hope  you  will  be  able  to 

read  it,  and  not  a  little  to  improve  it.    Can  you  engage  Dr.  to  run 

it  over?    I  must  write  it  over  again,  30  fear  not  to  erase  and  blot. 

"A  letter  from  my  father  is  enough  to  cast  contempt  on  created 
things.  It  informs  me,  that,  my  poor  sister  is  reduced  very  low,  so  low 
that  my  father  cannot  hear  her  speak.  He  seems  to  look  upon  her  life 
to  be  in  very  great  danger.  May  the  Father  of  compassion  restore  her 
health,  that  she  may  live  to  the  honour  of  her  dying  Master,  and  be  a 
comfort  to  her  afflicted  parents  !  n 

For  months  after  this,  Hervey's  health  was  very  feeble,  but 
his  soul  as  large  as  ever ;  hence  the  following  : — 

Weston- Favel,  Aug.  18,  1748. 

"My  very  dear  Friend, —  I  received  your  letter,  full  of  tenderness, 
and  full  of  piety,  last  night.  The  very  first  thing  I  apply  myself  to  this 
morning,  is  to  acknowledge  your  favour,  and  confess  my  own  negligence. 
But  your  affectionate  heart  will  pity  rather  than  blame  me,  when  I  inform 
you,  that,  a  relapse  into  the  disorder,  of  which  I  was  never  thoroughly 
cured,  has  brought  me  very  low,  insomuch  that  I  am  unable  either  to  dis- 
charge the  duties  of  life,  or  to  answer  the  demands  of  friendship.  I  have 
not  been  capable  of  preaching  for  several' Sundays.  Pyrmont  water,  ass's 
milk,  and  such  kind  of  restoratives  I  try,  but  try  in  vain. 

You  are  not  ignorant  of  my  sentiment  with  regard  to  our  Dissenting 
brethren.  Are  we  not  all  devoted  to  the  same  supreme  Lord  ?  Do  we  not 


1  Arminian  Magazine,  1 778,  p.  34. 


256 


Rev,  jfames  Hervey, 


1749     all  rely  on  the  merits  of  the  same  glorious  Redeemer?    By  professing  the 

  same  faith,  the  same  doctrine  which  is  according  to  godliness,  we  are 

l£e  35  incorporated  into  the  same  mystical  body.  And  how  strange,  how 
unnatural  it  would  be,  if  the  head  should  be  averse  to  the  breast,  or  the 
hands  inveterately  prejudiced  against  the  feet,  only  because  the  one  is 
habited  somewhat  differently  from  the  other  ?  Though  I  am  steady  in  my 
attachment  to  the  Established  Church,  I  would  have  a  right  hand  of 
fellowship,  and  a  heart  of  love,  ever  ready,  ever  open  for  all  the  upright, 
evangelical  Dissenters." 

To  a  great  extent,  Hervey  was  now  an  invalid.  Sometimes 
he  catechised  the  children  on  the  Apostles'  Creed,  the  Lord's 
Prayer,  and  the  Ten  Commandments  ;  but  confesses  his  want 
of  aptitude  for  this,  and  that  he  rarely  did  it  so  as  to  satisfy 
himself.  His  public  work,  however,  was  extremely  limited. 
By  preaching,  he  could  do  but  little  ;  but,  by  his  treatises,  he 
was  reaching  the  hearts  and  consciences  of  thousands  who 
never  heard  his  voice.  In  1749,  a  sixth  edition  of  his  "Medi- 
tations and  Contemplations,"  in  two  volumes,1  was  published  ; 
and  Whitefield  wrote  as  follows  : — 2 

"July  10,  1749.  Your  sentiments  concerning  Mr.  Hervey's  book  are 
very  just.  It  has  gone  through  six  editions.  The  author  of  it  is  my  old 
friend,  a  most  heavenly-minded  creature,  one  of  the  first  of  the  Methodists, 
who  is  contented  with  a  small  cure,  and  gives  all  that  he  has  to  the  poor. 
He  is  very  weak,  and  daily  waits  for  his  dissolution.  We  correspond 
with,  though  we  cannot  see,  one  anotber.  We  shall,  ere  long,  meet  in 
heaven." 

In  another  letter,  to  Hervey  himself,  Whitefield  says  : — 

"  Blessed  be  God,  for  causing  you  to  write  so  as  to  suit  the  taste  of  the 
polite  world  !  O  that  they  may  be  won  over  to  admire  Him,  who  is 
indeed  altogether  lovely  !  O  when  shall  we  get  within  the  veil  !  Thanks 
be  to  God,  it  cannot  be  long.  We  are  both  sickly.  Lord,  give  us  patience 
to  wait  till  our  blessed  change  come  ! n 


1  London  Magazine,  1749,  p.  436. 
2  Hervey's  book  became  so  popular,  that,  in  more  instances  than  one, 
some  parts  of  it  were  turned  into  poetry.  The  most  notable  instance  was 
that  of  Mr.  T.  Newcomb,  M.A.,  who,  in  1757,  published  "Mr.  Hervey's 
Contemplations  on  the  Night,  done  into  blank  verse,  after  the  manner  of 
Dr.  Young."  In  1764,  the  same  gentleman  published  the  whole  of  the 
"  Meditations  and  Contemplations,"  in  the  same  form.  It  may  be  added, 
that,  the  demand  for  the  "  Meditations  and  Contemplations"  was  such, 
that,  in  1764,  not  fewer  than  seventeen  authorized  editions  of  the  work 
had  been  published,  or  about  one  a  year  from  the  time  when  the  work  was 
first  printed. 


The  Literary  Parish-Priest. 


257 


On  November  8,  1749,  Whitefield  wrote  : —  I75o 

u  Your  present  circumstances  almost  distress  me.  I  think  it  requires  Age  36 
more  grace  heartily  to  say,  1  Father,  Thy  will  be  done,'  in  such  a  situation, 
than  to  die  a  martyr  forty  times.  But,  my  dear  friend,,  though  your  body 
is  weak  and  confined  at  home,  your  pen  hath  been  active,  and  your  works 
walk  abroad.  I  hear  of  them  from  all  quarters.  God  hath  blessed,  and 
will  bless  them.  Let  that  comfort  you,  and,  if  health  any  way  perm  its } 
pray  write  again.  Fear  not,  my  dear,  dear  man  ;  let  faith  and  patience  hold 
out  a  little  longer,  and  then  the  struggle  shall  be  over.  Yet  a  little  while, 
and  you  shall  join  with  that  sweet  singer,  Dr.  Watts,  who,  whilst  on  earth, 
dragged  a  crazy  load  along,  as  well  as  you,  for  many  years.  I  am  now  at 
Ashby,  with  good  Lady  Huntingdon.  Her  ladyship  has  a  great  regard 
for  you,  and  begs  you  would  come  and  stay  a  week  ct  her  house.  She 
will  take  great  care  of  you." 

Hervey  was  ill,  and  the  warm-hearted  Whitefield  never 
loved  him  so  much  as  now.  Hitherto,  Lady  Huntingdon  had 
not  corresponded  with  Hervey,  though  she  had  long  enter- 
tained a  great  regard  for  him.  One  or  two  letters  had 
passed  between  them,  but  no  regular  correspondence  took 
place  till  the  beginning  of  the  year  1750.  Again  and  again, 
had  Whitefield  conveyed  her  ladyship's  request  that  he  would 
write  to  her;  and,  at  length,  on  February  2,  1750,  Hervey 
yielded,  and  commenced  a  correspondence,  which  was  con- 
tinued, without  interruption,  until  his  death.  Whitefield  was 
delighted,  and  wrote  : — u  I  am  glad  you  have  opened  a  corre- 
spondence with  our  elect  lady.  Keep  it  open,  I  entreat  you, 
my  dear  friend." 

An  extract  from  another  letter,  by  Whitefield,  will  be 
welcome  : — 

Plymouth,  Feb.  25,  1750. 
"  Reverend  and  dear  Sir,— Your  letters  always  fill  me  with  sym- 
pathy. Your  last  I  have  just  been  reading,  and  in  reading  breathed  out 
the  ejaculation,  *  Lord,  when  will  the  days  of  his  mourning  be  ended  ? ' 
Surely,  you  are  not  always  thus  to  stick  fast  in  the  mire  and  clay.  Look 
up  then,  my  dear  Mr.  Hervey  ;  you  shall  find  grace  to  help  in  time  of 
need. 

"  1  Leave  to  His  sovereign  sway, 

To  choose  and  to  command  ; 
So  shalt  thou,  wondering,  own  His  way, 

How  v/ise,  how  strong  His  hand. 

Far,  far  above  thy  thought 

His  counsel  shall  appear, 
When  fully  He  the  work  hath  wrought, 

That  caused  Thy  needless  fear.' 

S 


2 5$  Rev.  James  Hervey  y 


1750        "This  is  the  advice  I  give  you.    I  sent  your  hymn  to  good  Lady 
~      .    Huntingdon,  who  has  been  ill,  but  is  now,  I  hope,  recovered.    Pray  write 
l°    3     t0  me  0ften.    Sorrows  grow  less,  joys  grow  greater,  by  being  communi- 
cated.   Load  me  as  much  as  you  will  with  all  your  grievances,  and  I  will 
lay  them  belore  Him,  who  came  to  bear  our  sicknesses  and  heal  our 
infirmities." 

Two  months  later  Whitcfield  wrote  a«ra'n : — 

o 

*  Portsmouth,  April  28,  1750. 

"  My  very  dear  Friend  and  Brother,— Your  letter  should  have 
had  an  immediate  answer,  if  the  least  leisure  had  offered  when  in  town. 
But  there  I  am  continually  hurried,  and  had  scarce  time  to  eat  bread. 
However,  our  Lord  gave  me  meat  which  the  world  knows  not  of,  and 
enabled  me  to  preach  three  or  four  times  a  day  to  great  multitudes,  and,  I 
trust,  with  great  blessings. 

w  Fear  not  your  weak  body.  We  are  immortal  till  our  work  is  done. 
Christ's  labourers  must  live  by  miracle  ;  if  not,  I  must  not  live  at  all ; 
for  God  only  knows  what  I  daily  endure.  My  continual  vomitings  almost 
kill  me,  and  yet  the  pulpit  is  my  cure.  I  speak  this  to  encourage  you.  Per- 
sons whose  writings  are  to  be  blessings  must  have  some  thorns  in  the  flesh. 
Your  disorders,  like  mine,  I  believe,  are,  as  yet,  only  to  humble,  not  to  kill 
us.  Though  I  long  to  go  to  heaven,  yet  I  am  apt  to  think  we  are  not  to 
die  presently,  but  live  and  declare  the  works  of  the  Lord — you  by  your 
pen  ;  I  by  my  tongue.  Courage,  my  dear,  very  dear  Mr.  Hervey  ;  courage  ! 
When  we  are  weak,  then  are  we  strong. 

a  But  to  your  letter.  How  shall  we  contrive  to  meet  ?  I  purpose  being 
at  Olney  next  Sunday  seven-night,  and  in  a  day  or  two  after  at  Northamp- 
ton. I  wish  I  could  have  a  line  from  you.  Your  '  Meditations'  are  now 
printing  at  Philadelphia.  Why  do  you  not  sit  for  your  picture  ?  The 
Lord  be  with  you.  I  love  you  most  tenderly.  I  thank  you  ten  thousand 
times  for  all  favours,  and  am,  very  dear  friend,  yours  most  affectionately, 
and  eternally,  in  our  Lord  Jesus, 

"  G.  Whitefield." 

The  programme  was  carried  out  ;  and  the  old  friends  met. 
Whitcfield  writes  : — 

"  Ashley,  May,  11, 1 750. 
"  I  preached  last  Lord's-day  at  Olney.1  We  had  two  sweet  seasons.  A 


1  To  some,  it  may  seem  strange,  that,Whitefield  did  not  occupy  Hervcy*s 
pulpit;  but  it  must  be  remembered,  that,  as  yet,  Hervey  was  only  his 
fathers  curate.  Notwithstanding  this,  however,  Hervey,  in  1749,  took  the 
liberty  of  inviting  Whitcfield  to  occupy  his  church.  Whitefield's  reply 
was  characterized  by  greater  prudence  then  he  sometimes  manifested.  In 
a  letter  dated,  "  Chelsea,  January  13,  1749,"  he  writes, — 

"  You  will  not  be  offended  if  I  tell  you  that  good  Lady  Huntingdon  saw 
your  letter.  She  was  much  pleased  with  it,  and  has  a  great  regard  for  you. 
The  prospect  of  doing  good  to  the  rich  that  attend  her  ladyship's  house,  is 


The  Literary  Parish-Priest. 


259 


great  multitude  attended.  On  the  Monday,  about  six  miles  from  Northamp-  j^0 

ton,  I  had  a  private  interview  with  Dr.  Stonehouse,  Dr.  Doddridge,   

Messrs.  Hervey  and  Hartley.  On  the  Tuesday,  I  preached,  in  the  ^e  ^ 
morning,  to  Dr.  Doddridge's  family,  and,  in  the  afternoon,  to  about  two 
thousand  in  the  field.  Dr.  Stonehouse,  Mr.  Hervey,  etc.,  attended  me, 
and  walked  with  me  along  the  street  ;  so  that,  I  hope,  the  physician  will 
now  turn  his  back  upon  the  world.  I  expounded  at  his  house  in  the 
evening,  and  am,  hereafter,  to  come  to  it  as  my  own.  On  Tuesday,  I 
preached  twice  at  Kettering  to  several  thousands.  On  Wednesday,  I  came 
hither,  and  found  good  Lady  Huntingdon,  though  very  weak,  yet,  better 
than  I  expected." 

Concerning  this   visit  by  the  great  evangelist,  Hervey 
wrote : — 

"Weston,  May  12,  1750. 
"  This  week,  we  had  another  visit  by  that  indefatigable  preacher  of  the 
everlasting  gospel,  Mr.  Whitefield.  He  delivered  his  message  under  the 
canopy  of  the  skies,  and  in  the  midst  of  a  numerous  and  attentive  audience. 
Dr.  Doddridge,  Dr.  Stonehouse,  another  doctor  of  physic,  Mr.  Hartley,  a 
worthy  clergyman,  and  myself,  were  on  his  right  hand,  and  on  his  left. 
His  text  was,  '  Ye  are  the  temples  of  the  living  God.'  He  showed  himself 
a  workman  that  need  not  be  ashamed,  rightly  dividing  the  word  of  truth. 
He  dealt  out  to  saints  and  sinners  their  portion  in  due  season.  All  the 
hearers  hung  on  his  lips,  and  many  were  visibly  impressed  by  the  power 
of  his  doctrine.  I  hope,  I  am  the  only  one  who  suffered  by  attending.  I 
was  obliged,  as  soon  as  the  sacred  service  was  over,  to  lie  upon  the  bed 
for  a  little  refreshment,  and  took  such  a  cold  as  I  have  not  yet  got 
rid  of. 

"  I  dined,  supped,  and  spent  the  evening  with  Mr.  Whitefield,  at 
Northampton,  in  company  with  Dr.  Doddridge,  and  two  pious,  ingenious 
clergymen  of  the  Church  of  England.  And,  surely,  I  never  spent  a  more 
delightful  evening,  or  saw  one  who  seemed  to  make  nearer  approaches  to 
the  felicity  of  heaven.  A  gentleman  of  great  worth  and  rank  in  the  town 
invited  us  to  his  house,  and  gave  us  an  elegant  treat ;  but  how  mean  was 
his  provision,  how  coarse  his  delicacies,  compared  with  the  fruit  of  my 
friend's  lips  !  They  dropped  as  the  honey-comb,  and  were  a  well  of  life. 
Surely,  people  do  not  know  that  amiable  and  exemplary  man  ;  or  else,  I 
cannot  but  think,  instead  of  depreciating,  they  would  applaud  and  love  him. 


very  encouraging.  I  preach  twice  a  week,  and,  yesterday,  Lord  Boling- 
broke  was  one  of  my  auditors.  His  lordship  was  pleased  to  express  very 
great  satisfaction.  I  thank  you  for  your  kind  invitation  to  your  house  and 
pulpit.  I  would  not  bring  you,  or  any  of  my  friends,  into  difficulties,  for 
owning  poor,  unworthy,  ill  and  hell-deserving  me.  But,  if  Providence 
should  give  me  a  fair  call,  I  should  be  glad  to  come  your  way.  I  rejoice 
in  the  prospect  of  having  some  ministers  in  our  church  pulpits  that  own 
a  crucified  Redeemer." — WhitefielcPs  Letters,  No.  726. 


260 


Rev.  James  Henry, 


1 7-0  For  my  part,  I  never  beheld  so  fair  a  copy  of  our  Lord, — such  a  living  image 
—  of  the  Saviour,— such  exalted  delight  in  God, — such  enlarged  benevolence 
kSe  j>  to  man, — such  a  steady  faith  in  the  Divine  promises, — and  such  a  fervent 
zeal  for  the  Divine  glory ;  and  all  this  without  the  least  moroseness  of 
humour,  or  extravagances  of  behaviour;  sweetened  with  the  most  engaging 
cheerfulness  of  temper,  and  regulated  by  all  the  sobriety  of  reason,  and 
wisdom  of  Scripture;  insomuch,  that  I  cannot  forbear  applying  the  wise 
man's  encomium  of  an  illustrious  woman  to  this  eminent  minister  of  Christ, 
'  Many  sons  have  done  virtuously,  but  thou  excellest  them  all.' 

A  few  weeks  after  this,  Hervey  was  prevailed  on,  by  the 
repeated  importunity  of  Whitefield  and  Lady  Huntingdon, 
to  visit  London,  for  the  benefit  of  his  enfeebled  health.1  He 
arrived  in  June,  1750,  and  remained  until  the  death  of  his 
father,  in  May,  1752.  One  of  the  winters  was  spent  in  the 
house  of  Whitefield  ;  and,  for  some  time,  he  lodged  with  his 
brother  William,  in  Miles  Lane.  By  means  of  Lady  Hunting- 
don, he  became  acquainted  with  Lady  Gertrude  Hotham, 
Lady  Chesterfield,  the  Countess  Delitz,  Lady  Fanny  Shirley, 
and  many  other  distinguished  and  pious  persons.  Here 
he  met  with  Charles  Wesley  ;  was  visited  by  Dr.  Gill,  Mr. 
Cudworth,  and  John  Cennick  ;  and,  for  the  first  time,  heard 
Romaine.  Here,  also,  he  enlarged  and  corrected  his  '  Medi- 
tations,' composed  his  'Remarks  on  Bolingbroke's  Letters,' 
and  wrote  part  of  his  1  Theron  and  Aspasio.'  He  could  rarely 
attempt  to  preach  ;  but  his  time  was  fully  occupied.  How  his 
two  years  in  London  were  employed  will  be  best  exhibited  by 
extracts  from  his  voluminous  correspondence. 


1  Hervey's  removal  to  London  was  a  sort  of  abduction,  accomplished  by 
Whitefield,  Dr.  Stonehouse,  and  the  Rev.  Thomas  Hartley.  The  particu- 
lars need  not  be  given.  Suffice  it  to  say,  on  his  arrival,  he  wrote  his 
father  as  follows  : — 

':  I  am  now  at  Mr.  Whitefield's  house,  where  even-thing  is  neat 
and  convenient ;  great  care  is  taken  of  me,  and  a  hearty  welcome 
given  me.  The  house  is  very  open  and  airy,  and  has  no  bug,  a  sort 
of  city  gentry  for  whom  I  have  no  fondness.  I  hope  my  mother  has  taken 
care  to  get  my  parish  supplied.  I  desire  her  to  send  me  some  shirts, 
a  silk  handkerchief  or  two,  a  pair  of  shoes,  and  anything  that  she  may 
think  necessary.  I  have  already  bespoken  a  new  suit  of  clothes,  and  a 
wig.  Dr.  Stonehouse,  when  he  pressed  me  into  this  expedition,  put  five 
guineas  into  my  hand,  for  which  I  am  accountable.  I  would  not  have 
Mary  clean  my  study,  lest  she  should  displace  or  lose  any  papers,  of 
more  importance  than  they  appear  to  be.  I  conclude  myself,  with  duty 
to  my  mother  and  love  to  sisters,  honoured  sir,  your  dutiful  son, 

"  James  Hervey." 


The  Literary  Parish-Priest. 


261 


At  the  time  of  Hervcy's  arrival  in  the  metropolis,  White- 
field  was  in  the  north  of  England,  and  the  two  friends  did 
not  again  see  each  other  till  about  the  beginning  of  Sep- 
tember. 

"  September  1 1,  1750. 

"  My  dear  Friend, — Thanks  for  your  subscription;  I  have  procured 
more  of  another  friend.  I  shall  soon  be  a  poor  man,  here  are  so  many 
necessitous  objects.  And  who  can  bear  to  be  in  affluence,  while  so  many 
fellow-creatures  are  in  deplorable  want  ? 

"  This  night,  dear  Mr.  Whitefield  is  with  us,  returned  from  his  expedi- 
tion, full  of  life,  and  rich  with  spoils, — spoils  won  from  the  kingdom 
of  darkness,  and  consecrated  to  the  Captain  of  our  salvation. 

"  I  have  been  prevailed  upon  to  sit  for  my  picture.  If  ever  portrait  was 
the  shadow  of  a  shadow,  mine  is  such.  Oh,  that  I  may  be  renewed  after 
the  image  of  the  blessed  Jesus  !  When  I  awake  up  after  His  likeness,  I 
shall  be  satisfied  with  it." 

Three  days  after  this,  Hervey,  Whitefield,  and  Charles 
Wesley, — a  happy  trio, — met  at  Whitefield's  house.  C.  Wesley 
writes: — "  1750.  September  14.  I  met  James  Hervey  at  the 
Tabernacle,  and  in  the  fellowship  of  the  spirit  of  love  1  and, 
on  the  same  day,  Whitefield,  as  follows  : — 

"  At  my  return  to  town,  I  was  received,  though  utterly  unworthy,  with 
great  joy ;  and  our  Lord  has  manifested  forth  His  glory  in  the  great  con- 
gregation. I  have  preached  in  Mr.  Wesley's  chapel  several  times;  and 
I  trust,  a  young  lady  of  high  rank  was  truly  awakened  about  a  fortnight 
ago,  and  is  since  gone  triumphantly  to  heaven.  Mr.  Charles  Wesley  break- 
fasted and  prayed  with  me  this  morning,  and  Mr.  Hervey  was  so  kind  as  to 
come  up  to  be  with  me  in  my  house.  He  is  a  dear  man,  and,  I  trust,  will  yet 
be  spared  to  write  much  for  the  Redeemer's  glory.  I  have  prevailed  on 
him  to  sit  for  his  picture,  and  it  will  be  published  in  a  short  time."  2 

The  young  lady  referred  to  in  this  extract,  was  the  daughter 
of  Lady  Gertrude  Hotham.  Hervey  had  frequently  visited 
her  in  her  last  sickness,  and,  on  one  occasion,  had  administered 
to  her  the  Lord's  supper.  Hence  the  following  to  the  Countess 
of  Huntingdon : — 

"  I  had  the  pleasure  of  perusing  your  ladyship's  letter  to  Mr.  Whitefield, 
and  return  my  grateful  acknowledgments  for  your  condescension  in 
inquiring  after  me.  My  kind  patroness,  Lady  Chesterfield,  and  many 
honourable  persons,  whose  names,  I  trust,  are  written  in  the  book  of  life, 
are  very  desirous  for  your  ladyship's  return  to  the  great  city.    I  have 


1  C.  Wesley's  Journal,  vol.  2,  p.  75. 
2  Whitefield's  Letters,  No.  860. 


262 


Rev.  James  Hervey, 


lately  expounded,  and  administered  the  ordinance,  at  good  Lady  Gertrude 
Hotham's.  Her  daughter  is  ripening  fast  for  glory.  I  had  but  little  con- 
versation with  her,  for  she  is  too  weak  to  endure  much  fatigue.  When 
speaking  of  God's  stupendous  love,  in  giving  His  only  Son  for  our  salva- 
tion, and  of  our  interest  in  the  all-sufficient  propitiation  of  His  death,  I 
quoted  these  portions  of  Scripture. — '  He  came  into  the  world  to  save 
sinners;' 'He  poured  out  His  soul  for  transgressors.'  'Yes/  said  Miss 
Hotham,  who  had  been  listening  with  singular  attention;  'He  died, 
the  just  for  the  unjust ;  He  suffered  death  upon  the  cross,  that  we  might 
reign  with  Him  in  glory.'  On  a  subsequent  visit,  I  found  her  much  altered 
for  the  worse,  as  respected  her  bodily  health.  Mr.  Whitefield  had  been  to 
see  her  the  preceding  day,  and  has  since  gone  to  erect  the  joyful  standard 
at  Portsmouth.  Blessed  be  God,  she  enjoyed  much  peace  and  tranquillity 
of  mind,  and  a  firm  persuasion,  that  God  was  her  reconciled  Father,  and 
the  blessed  Redeemer  her  all-sufficient  portion.  I  expect  to  hear  every 
day  of  her  abundant  entrance  into  the  joy  of  her  Lord.  Good  Lady 
Gertrude,  and  all  her  noble  relatives  and  friends,  are  wonderfully  sup- 
ported in  this  trying  affair."' 

Hervey  was  already  employed  in  writing  another  book.  He 
was  slowly  dying,  but  to  be  idle  was  impossible.  Hence, 
the  following  : — 

"  December  20,  1750. 

"  My  very  dear  Friend, — Your  letter  found  me,  after  a  considerable 
delay  in  its  passage,  where  do  you  think  ?  Where  I  never  expected  to  go 
any  more, — found  me  at  London  !  Prevailed  on  by  the  repeated  importu- 
nity of  my  friends,  I  came  by  easy  stages  to  town,  in  order  to  try  whether 
change  of  air  may  be  of  any  service  to  my  decayed  constitution :  for  my 
worthy  physician,  Dr.  Stonehouse,  has  declared  that  nothing  which  he  can 
prescribe,  is  likely  to  administer  any  relief. 

"  You  inquire  about  my  new  work,  intended  for  the  press.  It  is  a  great 
uncertainty  whether  my  languid  spirits  and  enfeebled  constitution  will 
permit  me  to  execute  my  design.  It  is  a  pleasure,  however,  to  hear  that 
I  am  sometimes  admitted  to  converse  with  you  by  my  book.*' 

The  sale  of  the  works  which  Hervey  had  already  published 
was  extraordinary.  The  ensuing  letter  to  his  father  is  evidence 
of  this,  and  also  unfolds  a  feature  of  Hervey 's  domestic  char- 
acter not  heretofore  noticed. 

"  London,  January  23,  1751. 

"  HONOURED  Sir — Mr.  Rivington  has  advertised  the  next  edition  of  my 
books,  and  has  fixed  upon  the  31st  for  publication.  Then  there  will  be  five 
thousand  volumes  ready  for  sale.  Oh  may  they  be  five  thousand  trumpets 
to  proclaim  far  and  near  the  glories  of  Him,  who  died  for  our  sins, 
and  rose  again  for  our  justification  \ 

"  If  you  inquire  about  my  picture,  Mr.  Willis  will  be  so  kind  as  to  inform 
you.    I  am  quite  tired  of  sitting  to  the  painters. 


The  Literary  Parish-Priest. 


263 


"  If  mother  and  you  think  Mr.  Thayer  would  accept  a  couple  of  gallons  g.  j-^j 

of  rum,  brandy,  or  shrub,  I  would  very  gladly  make  him  a  present;  and,   

when  my  mother's  stock  of  shrub  is  out,  she  may  command  a  fresh  supply  Age  37 
from  your  and  her  dutiful  son, 

"James  Hervey." 

When  Hervey  first  came  to  London,  he  had  no  intention  of 
staying  the  length  of  time  he  did.  On  September  11,  1750,  in 
a  letter  to  his  father,  he  wrote  : — 

"  I  have  entertained  thoughts  of  returning  home  very  soon  ;  but,  if  you 
choose  that  I  should  stay  and  make  trial  a  little  longer,  I  should  be  glad 
to  have  my  MSS.  here.  Some  of  them,  I  think,  lie  on  the  chair  at  the 
right  hand  of  my  desk.  There  are  others,  but  I  forget  where  they  are  laid. 
If  my  sister  can  find  any,  containing  dialogues  or  letters  between  Theron, 
and  Aspasio,  I  desire  she  will  pack  them  up,  and  send  them  carefully 
by  coach." 

During  the  whole  of  the  year  175 1,  Hervey  continued  in 
the  same  debilitated  state.  It  was  now,  that,  he  began  his 
long  series  of  letters  to  Lady  Frances  Shirley,  one  hundred 
and  eighteen  of  which  were  subsequently  published  by  her 
ladyship's  executors.  Early  in  the  year,  he  tells  his  noble 
correspondent,  that,  he  had  put  on  his  "  coat  but  once  during 
all  the  winter,"  and,  even  then,  he  "returned  home  with  a 
cold,  and  was  obliged  to  take  to  his  bed."  There  is  some- 
thing painfully  affecting  in  extracts  like  the  following  : — 

"  Should  I  attempt  to  speak  roundly  to  Mr.  ,  my  cheeks,  pale  as 

they  are,  would  be  encrimsoned.  Instead  of  working  conviction  in  a 
brother,  I  should  suffer  disorder  in  myself.  So  tender  are  my  spirits ! 
As,  I  am  sure,  your  ladyship  must  perceive,  by  a  certain  confusedness 
and  precipitancy  in  my  behaviour;  quite  contrary  to  that  ease  and 
serenity  which  every  one  must  observe  in  your  ladyship.  I  know  not  how 
it  is,  but  I  cannot,  either  by  the  exercise  of  my  reason,  or  even  by  an 
advertence  to  God,  rectify  this  weakness.  I  trouble  you  with  this  com- 
plaint, only  with  a  view  of  demonstrating  that  nothing  considerable  can  be 
expected  from  a  person,  to  whom  '  the  grasshopper  is  a  burden.'" 

Again,—  "April  14,  1 75 1.  My  health  is  so  very  precarious,  and  my 
constitution  so  enervated,  that,  I  scarce  ever  am  able,  and  am  always 
unfit,  to  wait  upon  your  ladyship.  I  have  often  found  pleasure  in  visiting 
the  poor  tenants  of  the  meanest  hut,  where  I  had  an  opportunity  of 
talking  on  heavenly  things.  How  much  more  should  I  be  delighted,  in 
an  admission  to  your  ladyship's  company,  where  I  should  hear  the  same 
favourite  topics  discoursed  on,  with  all  the  refinements  of  politeness  and 
superior  sense  !  But  extreme  weakness,  and  great  languor,  disqualify  me 
for  the  enjoyment  of  this  satisfaction." 


264 


Rev.  James  Hervey, 


i  Again, — "  My  poor  heart,  that  is  naturally  fond  of  activity,  and  would 
fain  exert  itself  for  the  blessed  Redeemer's  glory,— that  is  peculiarly 

37  charmed  with  the  works  of  creation,  and  knows  no  higher  entertainment 
than  a  contemplative  rural  excursion, — is  sometimes  apt  to  repine  at 
being  cut  off  from  its  favourite  gratifications.  But  I  desire  to  check  such 
unsubmissive  emotions;  and  rest  satisfied,  that, whatever  the  all-gracious 
God  ordains,  is  incomparably  better  than  I  could  choose  for  myself.  Let 
the  voice  of  murmuring,  therefore,  be  entirely  suppressed.  Let  the  praises 
of  God  be  upon  my  tongue,  and  let  all  that  is  within  me  bless  His  holy 
name." 

Again, — "September  23,  1 75 1.  Though  my  hand  is  able  to  hold  a  pen, 
my  feet  are  not  able  to  carry  me  across  the  room,  without  some  borrowed 
support.  I  have  been  extremely  ill:  hovering  upon  the  very  brink  of 
eternity.  The  doctor  was  twice  sent  for,  by  a  special  messenger,  from  an 
apprehension,  that,  my  dissolution  was  approaching.  You  will  probably 
be  desirous  to  know  how  my  mind  was  affected,  amidst  such  circum- 
stances of  peril  and  pain.  I  humbly  bless  the  Divine  goodness,  I  was 
under  no  terrifying  fears  with  regard  to  death.  It  was  desirable,  rather 
than  dreadful ;  the  thing  I  longed  for,  rather  than  deprecated.  You  are 
pleased  to  ask,  What  I  am  going  to  publish?  I  was  writing  a  little 
Treatise1  upon  some  of  the  most  important  doctrines  of  Christianity:  to 
be  disposed  partly  into  dialogues,  partly  into  letters ;  and  rendered  enter- 
taining by  several  descriptive  pictures  in  nature  and  its  ever-pleasing 
scenes.  I  have  sketched  out  the  greatest  part,  in  a  rough  un-connected 
manner;  but  a  considerable  time  will  be  requisite,  to  dispose  it  properly, 
and  polish  it  for  the  nice  taste  of  the  present  age.  This  time,  whether  it 
will  please  the  Sovereign  Disposer  of  all  things  to  allow;  or  whether  my 
constitution,  always  very  inferior,  but  now  more  exceedingly  enervated, 
will  yield  a  sufficient  supply  of  animal  strength, — is  a  great  uncertainty. 
But  of  this,  my  lady,  we  are  absolutely  certain,  that,  whatever  is  ordered, 
by  unerring  wisdom  and  infinite  mercy,  must  be  good, — must  be  best." 

One  cannot  but  experience  a  feeling  of  surprise,  that,  a 
man  in  such  physical  debility  was  able  to  evince  such  activity 
of  mind.  Hervey  could  not  be  idle.  To  have  been  totally 
unemployed  would  not  have  retarded,  but  probably  have 
hastened  his  decease.  To  some  men,  at  least,  a  certain 
amount  of  work  is  a  solace.  It  braces  the  mind  ;  and  enables 
the  sufferer  to  better  bear  the  afflictions  of  the  body.  So  it 
was  with  Hervey.  In  the  house  of  his  brother,  he  had  a 
comfortable  home  ;  and  his  father  and  friends  were  able  and 
willing  to  afford  him  all  the  help  he  needed.    No  man  was 


1  This  refers  to  his  greatest  work,  "  Theron  and  Aspasio,"  published, 
in  three  octavo  volumes,  in  1755. 


The  Literary  Parish-Priest. 


265 


more  free  from  the  love  of  money.  His  wants  were  few,  and  1 75 1 
his  earthly  longings  were  quite  as  limited.  He  had  no  need  to  Age"" 3 
work ;  but  work  was  what  he  liked.  His  brain  teemed  with 
thought ;  and  it  was  no  inconsiderable  relief  to  put  some  of 
his  conceptions  and  conceits  on  paper.  Besides,  as  he  himself 
was  wont  to  solicit  the  critical  kindness  of  his  friends,  in  the 
revision  of  his  writings  ;  so  he  sometimes  rendered  the  same 
assistance  to  others.  The  following  was  written  to  the  Rev. 
Mr.  Pearsall,  of  Taunton,  and  is  somewhat  amusing  as  coming 
from  one  of  the  most  florid  writers  of  the  period, — 

"May  29,  1 75 1. 

"  Rev.  and  dear  Sir, — Give  me  leave  to  return  my  best  thanks  for 
your  obliging  letters  and  very  valuable  manuscripts :  those,  I  mean, 
which  you  were  so  kind  as  to  transmit  for  my  use.  I  look  upon  them  as 
a  detachment  of  auxiliary  forces,  seconding  and  supporting  a  feeble 
attempt  to  oppose  the  enemies,  and  to  spread  the  conquests,  of  Free 
Grace.  I  wish  they  had  fallen  into  abler  hands  :  for  mine,  weak,  always 
weak  by  nature,  are  now  enervated  to  the  last  degree  by  sickness.  For 
several  hours,  I  have  been  unable  to  take  up  my  pen ;  and  could  only 
endeavour,  by  resting  myself  in  some  easy  posture,  to  sustain  a  being, 
whose  strength  is  become  labour  and  sorrow. 

"  I  now  return,  after  a  long  delay,  your  truly  pleasing  and  profitable 
letters.  I  have  read  them  with  singular  pleasure ;  and,  I  hope,  with  some 
improvement.  Many  parts  I  perused  several  times ;  and  the  warm  piety, 
garnished  by  an  elegant  fancy,  made  them  as  delightful  as  if  they  were 
new.  I  cannot  pretend  to  the  merit  of  doing  your  compositions  any 
service ;  unless  it  be  in  this  one  circumstance,  that,  I  have  detained  them 
from  you  for  a  considerable  time ;  by  which  means,  they  will  be,  in  a 
manner,  new  to  your  own  eye :  and  you  will  be  much  more  capable  of 
judging  maturely,  concerning  each  sentiment,  and  every  expression. 

"  One  thing,  in  general,  let  me  remark  :  That,  my  worthy  friend's  genius 
is  too  rich;  his  invention  quite  luxuriant.  He  must  use  the  pruning 
knife,  and  cut  off  several  of  the  shoots.  Yes,  though  they  are  perfectly 
beautiful,  they  must  be  sacrificed ;  that,  the  fruit  may  acquire  the  finer 
flavour.  There  is  a  certain  prettiness  in  some  periods,  that  betrays  us  all 
into  an  ill-judged  redundancy ;  which,  though  its  neatness  should  secure 
it  from  being  tiresome,  yet,  weakens  the  force  of  the  principal  thought. 

"  I  wish  you  would  introduce  some  suitable  descriptions  to  beautify  the 
last  letters.  As  they  all  turn  upon  the  same  subject,  and  have  no  pieces 
of  entertaining  scenery  to  enliven  them,  I  fear,  they  will  read  a  little  flat 
and  heavy ;  especially  when  compared  with  the  preceding  ornamented 
pages. 

"A  few  alterations  I  have  proposed,  and  only  proposed.  Admit,  or 
reject  them,  as  shall  appear,  on  your  own  examination,  most  expedient. 
Don't,  dear  sir,  be  hasty  in  publication.     Compositions,  that  would 


266 


Rev.  James  Hervey, 


j--!  spread  far  and  continue  long,  in  an  age  of  so  much  refinement,  should  be 
  touched  and  re-touched. 

Sc  37      "  I  remain,  dear  sir,  your  obliged  friend,  and  affectionate  brother, 

"James  Hervey."1 

The  sick  man  used  his  utmost  endeavours  to  be  useful. 
Writing  to  another  friend,  towards  the  close  of  the  year  175  1, 
he  says, — 

"If  I  mistake  not,  you  are  a  subscribing  member  of  the  Society  for 
Promoting  Christian  Knowledge.  Will  you  be  so  kind  as  to  procure  for 
me  a  dozen  Bibles,  and  a  dozen  of  the  Bishop  of  Man  on  the  Lord's 
Supper.  I  give  away  this  to  communicants,  because  it  has  the  Com- 
munion Service  in  it ;  and  because  it  is  more  evangelical,  and  less 
exceptionable  than  the  generality  of  what  are  called  preparations  for,  or 
companions  at,  the  Sacrament.  Too  many  of  these  books,  by  long 
prayers  for  each  day  of  the  week,  and  by  injudicious  representations, 
have  sometimes,  I  fear,  the  contrary  effect  to  what  is  intended.  I  had 
once  a  design,  nor  have  I  wholly  laid  it  aside,  of  extracting  from  "  Jenks' 
Office  of  Devotion,"  the  few  leaves,  he  has  there  wrote  so  pathetically  on 
the  Sacrament,  and  of  printing  them  with  the  Communion  Service ; 
adding  suitable  observations  of  my  own,  to  supply  Jenks'  deficiencies.  I 
propose  likewise  to  add  what  Marshall  says  on  the  subject;  and  insert, 
from  the  Bishop  of  Man,  his  short,  yet  striking  meditations  on  some  well- 
chosen  texts  of  Scripture?  What  says  my  fidus  Achates  to  this?  Give  it 
a  place  in  your  thoughts ;  and,  however  we  may  determine  on  this,  let  us 
determine  to  cleave  more  closely  to  the  Lord,  and  wait  upon  our  God 
continually. 

It  is  a  curious  fact,  that,  there  is  no  evidence  of  any  inter- 
view between  Hervey  and  the  Wesleys,  during  175 1.  At  the 
beginning  of  the  year,  John  Wesley  was  married,  in  London, 
to  Mrs.  Vazeille  ;  and  his  brother  Charles  also  spent  several 
months  in  the  metropolis  ;  but  neither  their  Journals  nor  their 
Letters  contain  the  least  allusion  to  their  valetudinarian  friend 
Hervey.  With  the  exception  of  the  month  of  January,  White- 
field  was  scarcely  at  all  in  London  ;  but  he  wrote  to  Hervey, 
from  Bristol,  as  follows  : — 

"Bristol,  March  17,  1751. 
"My  very  dear  Friend,— This  comes  with  a  summons  from  good 
Lady  Huntingdon,  for  you  to  appear  in  Bristol,  and  abide  for  a  month  or 
two  at  my  brother's  house.  You  must  not  refuse.  The  God,  who  has 
carried  that  elect  Lady  through  such  bad  roads  from  Ashby  hither,  will 
take  care  of  you,  and,  I  am  persuaded,  you  will  not  repent  your  journey. 


1  Gospel  Magazine,  J  777,  p.  298. 


The  Literary  Parish-Priest. 


267 


Her  Ladyship  made  the  motion  to  me,  and  intends  writing  herself.  175 

Blessed  be  God  !  she  is  much  better,  and  I  trust  will  do  well.    She  will  — 

•  Acre 

have  nobody  to  give  her  the  Sacrament  unless  you  come.  I  hope  this  h 
will  find  you  at  the  Tabernacle  House.  I  ventured,  the  other  day,  to  put 
out  a  guinea  to  interest  for  you.  It  was  to  release  an  excellent  Christian, 
who,  by  living  very  hard,  and  working  near  twenty  hours  out  of  four-and- 
twenty,  had  brought  himself  very  low.  He  has  a  wife  and  four  children, 
and  was  above  two  guineas  in  debt.  I  gave  one  for  myself  and  one  for 
you.    We  shall  have  good  interest  for  our  money  in  another  world." 

Hervey's  health  was  such  that  he  declined  yielding  to  this 
request  ;x  and  Whitefield  wrote  him  another  of  his  great- 
hearted letters : — 

"Exeter,  April  11,  1751. 
"My  very  dear  Mr.  Hervey,—  I  was  pleased  last  night  to  find,  by 
my  wife's  letters,  that,  your  sister  was  delivered,  and,  more  so,  because  my 
wife  wrote  as  though  you  were  again  under  my  roof.  This  I  count  a  great 
honour,  and  such  a  privilege,  that,  I  wish  to  have  the  favour  conferred 
upon  me  as  long  as  I  live.  These  my  hands  (could  they  work,  and  was 
there  occasion  for  it)  should  readily  minister  to  your  necessities.  If  my 
wife  should  come  down  to  Bristol,  pray  let  not  my  dear  Mr.  Hervey  move. 
If  Molly  stays  in  London,  she  will  take  care  of  you  ;  if  not,  Polly  and  Mr. 

D  will  gladly  wait  upon  you.    I  have  preached  about  forty  times  since 

I  left  London,  and  have  been  enabled  several  times  to  ride  forty  miles  in 
a  day.  I  find,  that,  this  sensibly  refreshes  me.  I  wish  you  could  say  so 
too  :  your  Bideford  friends  would  then  see  you.  They  hold  on  their,  way, 
and  long  to  have  a  line  from  you.  I  hope  Jesus  gives  you  strength  to  pro- 
ceed in  your  book.  It  is  inquired  much  after.  The  Lord  be  with  you,  . 
and  bless  your  pen,  and  your  heart  !" 

Hervey  was  very  happy  in  the  house  of  his  friend,  and 
wrote  to  Mrs.  Whitefield,  at  Bristol,  with  a  playfulness  which 
was  unusual  in  him  : — 

"  This  leaves  your  family  in  good  health,  and  me,  whom  you  appoint 
steward,  like  Gideon's  soldiers,— faint,  but  pursuing;  faint  with  bodily 
languors,  but  following  after  that  amiable,  adorable  God,  whose  loving- 
kindness  is  better  than  life.  We  go  on  comfortably,  and  want  for  nothing, 
but  your  company.  Mr.  Cruttenden  says,  I  live  like  a  king,  and  dine  every 
day  in  state.  I  tell  him,  No,  I  am  nothing  more  than  lord  high-steward 
of  your  majesty's  household  ;  but,  since  he  will  have  it  that  I  am  a  monarch, 
I  this  day  began  to  act  in  character,  and  commanded  and  charged  our 
trusty  and  well-beloved  Robert  Cruttenden,  Esq.,  not  to  be  awanting  in  his 
attendance  on  our  royal  person.    I  hope  my  friend's  jest  is  a  good  omen. 


1  Charles  Wesley  partly  supplied  his  lack  of  service  (see  C.  Wesley's 
Journal,  from  June  1  to  June  27,  1751). 


263 


Rev.  James  Hervey, 


1 75 2  I  hope  we  shall  be  kings  to  our  God.  and  reign  over  the  rebels  within,  and 
treac*  the  world  under  our  feet,  and  sit  in  heavenly  places  with  our  exalted 
and  royal  Head,  Christ  Jesus."' 

In  the  month  of  September,  Whitefield  embarked  for 
Georgia ;  and,  on  his  arrival  there,  wrote  to  Hervey  as 
follows  : — 

"February  i,  1752. 
"  My  very  dear  Friend, — I  long  to  write  to  you,  and  inform  you,  that, 
I  love  you  in  the  bowels  of  Jesus  Christ.  This  leaves  unworthy  me,  en- 
deavouring to  do  something  for  Him  on  this  side  the  water.  Glory  be  to 
His  great  name  !  He  causes  His  work  to  prosper  in  my  worthless  hands. 
Follow  me  with  your  prayers  ;  and  who  knows  but  we  may  meet  once  more 
on  this  side  heaven.  I  find  our  dear  Mr.  Hervey  is  to  be  detained 
longer  from  thence.  I  think  he  will  have  to  bury  many  stronger  men.  I 
wish  Lisbon  may  be  blessed  to  Dr.  Doddridge.  I  hope  you  write  to  Lady 
Huntingdon,  and  see  her  frequently.  I  was  rejoiced  to  hear,  from  my  dear 
yoke-fellow,  that,  her  Ladyship  was  bravely:  this  was  joy  indeed.  It  is  a 
new  year.  God  quicken  my  tardy  pace,  and  help  me  to  do  much  work  in 
a  little  time !    This  is  my  highest  ambition." 

Dr.  Doddridge,  the  beloved  and  honoured  friend  of  Hervey, 
was  already  dead.  The  great  Dissenter,  in  feeble  health,  had 
embarked  for  Portugal,  in  the  same  month  as  Whitefield 
started  for  America.'  He  landed  at  Lisbon  on  October  13th, 
175 1  ;  and,  thirteen  days  afterwards,  peacefully  expired.  In 
writing  to  Lady  Frances  Shirley,  in  reference  to  this  event, 
Hervey  intimates,  that,  heaven  to  him  was  now  more  attrac- 
tive than  ever.  The  removal  of  his  friends  made  it  easier 
for  himself  to  die.  Like  Whitefield,  he  entered  upon  the 
year  1752,  in  the  spirit  of  ardent  gratitude,  and  entire 
devotedness  to  the  service  of  his  Saviour. 

"  I  bless  God,"  said  he,  "  I  want  for  nothing  ; — nothing,  unless  it  be  a 
heart  more  deeply  and  devoutly  affected  with  His  most  undeserved  good- 
ness. My  brother,  also,  at  whose  house  I  live,  is  in  a  course  of  business, 
flourishing  and  prosperous,  as  can  be  wished.  I  am  one  with  the  Metho- 
dists in  my  heart ;  though  hampered  and  withheld  from  acting,  by  a  lan- 
guishing constitution." 

This  was  written  January  18,  1752.  A  month  afterwards, 
he  wrote  as  follows  : — 

"  Miles'S  Lane,  February  19,  1752. 
"  On  Sunday  last,  in  the  afternoon,  we  were  greatly  alarmed.    A  fire 
broke  out  in  a  Sugar-baker's  work-house,  to  which  a  part  of  my  brother's 


The  Literary  Parish-Priest.  269 


dwelling-house  joins.    We  were  all  confusion  and  consternation;  almost  1753 
smothered  with  smoke  ;  and  crowded  by  the  mob.    Three  engines,  playing  — 
from  various  parts  of  our  house,  and  several  others,  pouring  in  water  from  * 
other  quarters,  by  the  blessing  of  God,  kept  under  the  raging  element ;  and, 
in  a  few  hours,  extinguished  it.    It  put  me  in  mind  of  that  tremendous  day, 
when  '  the  heavens  shall  pass  away  with  a  great  noise,  and  the  elements 
melt  with  fervent  heat,  and  the  earth  with  all  the  works  therein  be  burnt 
up.'"1 

The  accident  was  alarming ;  and,  to  use  the  words  of 
Hervey  himself,  "  in  order  to  avoid  the  fire,  he  had  to  wade 
through  water,"  and  caught  a  cold  and  fever,  which  seriously 
shook  his  enfeebled  health,  and  confined  him  to  his  chamber 
several  weeks. 

It  has  been  already  mentioned,  that,  Whitefield  prevailed 
on  Hervey  to  have  his  portrait  taken.  Early  in  the  year 
1752,  a  mezzotinto  engraving  was  published  ;2  and  the  fol- 
lowing was  addressed  to  the  Rev.  Mr.  Nixon,3  Rector  of 
Cold-Higham,  in  Northamptonshire,  who  had  put  together 
eight  lines,  which  he  wished  to  be  printed  beneath  the 
likeness  : — 

"  I  am  obliged  to  you  for  the  favour  done  me  by  your  letter,  and  for 
the  honour  done  me  by  your  verses,  to  be  engraved  under  my  mezzotinto 
picture.  I  should  have  acknowledged  both  these  obligations  sooner,,  if 
my  print-seller  had  not  been  dilatory  in  publishing  the  picture,  which  is 
now  transmitted  to  Dr.  Stonehouse,  and  desires  your  acceptance.  I  can- 
not forbear  thinking,  that,  what  is  called  honour,  is  a  little  capricious  and 
whimsical.  I,  for  my  part,  had  taken  my  final  leave  of  her ;  expected 
hone  of  her  favours  ;  and  was  become  familiarly  acquainted  with  con- 
tempt.   How  is  it  then,  that,  she  singles  out  a  person,  whose  name  has 


1  Letters  to  Lady  F.  Shirley.    No.  25. 

2  In  reference  to  this,  Hervey,  writing  to  his  father,  says,  "  The  original 
picture,  I  presume,  will  be  offered  to  me  ;  and  then  I  accept  it,  and  pre- 
sent it  to  you.  The  drawing  is  to  cost  five  guineas,  and  the  mezzotinto 
copper-plate  fifteen  guineas." 

3  Mr.  Nixon  was  a  man  of  considerable  learning  ;  but  not  a  poet.  The 
following  are  his  limping  lines  : — 

"  Williams  !  'tis  yours  to  bid  the  canvas  wear, 
By  art  illusive,  Hervey's  form  and  air  ; 
Oh  !  with  like  happy  labour,  could  I  trace 
Each  virtue,  each  exalted  Christian  grace, 
Each  heavenly  gift  with  which  his  soul  is  blest, 
And  fix  the  bright  assemblage  in  my  breast ; 
Then  how  transcendent  far  would  be  my  plan, 
You  paint  his  mimic  shade  :  I'd  live  the  man." 


Rev.  James  Hervey, 


long  been  struck  out  of  her  list ;  and  bestows  her  caresses  upon  a  mean 
creature,  who  has  been  used  to  sit  on  the  dung-hill  ?  O  !  that  it  may  be 
38  for  the  glory  of  Christ's  grace,  Christ's  wisdom,  Christ's  power  !  May  I 
serve  to  the  Sun  of  Righteousness,  as  a  cloud  is  subservient  in  the  firma- 
ment ;  which,  though  all-gloomy  in  itself,  exhibits  a  rainbow  ;  and,  thereby, 
shows  the  world  what  beautiful  colours  are  combined  in  that  magnificent 
luminary. 

"  You  are  pleased  to  inquire  after  my  little  work.  Dear  Sir,  add,  to 
your  kind  inquiries,  a  prayer  to  God,  that,  it  may  be  executed  under  the 
anointings  of  His  Spirit,  and  appear  (if  it  ever  appears)  under  the  influ- 
ence of  His  blessing.  My  late  sickness  laid  an  absolute  embargo  upon  it, 
for  a  considerable  time  ;  and  has  so  shattered  my  feeble  constitution,  that, 
I  proceed  like  a  vessel  which  has  lost  its  rigging,  and  is  full  of  leaks." 

Hervey  was,  in  part  at  least,  a  Calvinist.  Wesley,  on  the 
other  hand,  was  an  Arminian  ;  and,  in  175 1  and  1752,  pub- 
lished two  of  his  most  convincing  and  cogent  pamphlets, 
namely,  "  Serious  Thoughts  upon  the  Perseverance  of  the 
Saints,"  and  M  Predestination  Calmly  Considered."  It  would 
not  be  rash  to  say,  that,  both  were  unanswerable,  though 
Hervey  thought  differently.  On  the  first,  he  was  thoroughly 
opposed  to  his  friend  Wesley ;  on  the  second  he  was  dubious. 
Hence  the  following  : — 

"Miles's  Lane,  March  24,  1752. 
"  Mr.  Wesley's  last  piece  I  have  not  read  through.  I  can't  say,  I  am 
fond  of  that  controversy.  The  doctrine  of  the  perseverance  of  Christ's 
servants,  Christ's  children,  Christ's  spouse,  and  Christ's  members,  I  am 
thoroughly  persuaded  of.  Predestination  and  reprobation  I  think  of  with 
fear  and  trembling.  And,  if  I  should  attempt  to  study  them,  1  would 
study  them  on  my  knees." 

Hervey  was  now  employed  in  writing  his  able  and  beau- 
tiful controversial  pamphlet,  entitled,  "  Remarks  on  Lord 
Bolingbroke's  Letters  on  the  Study  and  Use  of  History  ;  so 
far  as  they  relate  to  the  History  of  the  Old  Testament,  and 
especially  to  the  case  of  Noah,  denouncing  a  Curse  upon 
Canaan  ;  in  a  Letter  to  a  Lady  of  Quality."  The  great  infidel 
had  died  on  November  15th,  175 1  ;  and  his  book,  which  had 
been  published  posthumously,  had  created  a  painful  sensa- 
tion. Hervey  completed  his  "  Remarks  "  on  April  22,  1752; 
though  they  were  not  published  for  some  time  after  :  indeed, 
originally,  they  were  not  intended  for  publication  at  all. 
Lady  Frances  Shirley,  having  read  Bolingbroke's  bad  book, 


The  Literary  Parish- Priest. 


271 


wrote  to  Hervey,  asking  his  opinion  concerning  it;  and  the  1752 
"  Remarks  "  were,  in  the  first  instance,  nothing  more  than  a  A~3 
private  letter  to  the  "  Lady  of  Quality "  just  mentioned.1 
The  pamphlet  is  a  successful  attempt  to  refute  a  few  of 
Bolingbroke's  bold   and   unauthorized   assertions,  namely : 
1.  That,  "the  Old  Testament  is  no  sufficient  authority  for 
chronology  from  the  beginning  of  time."    2.  That,  in  the 
Holy  Scriptures,  instead  of  history,  we  have  "  a  heap  of 
fables  ;  which  can  pretend  to  nothing  but  some  inscrutable 
truths,  and  therefore  useless  to  mankind."     3.  That,  the 
Scriptures  are  "  full  of  additions,  and  interpolations,  and 
transpositions."    4.  That,  Noah  "was  still  drunk  when  he 
denounced  a  curse  upon  Canaan  ;  for  no  man  in  his  senses 
could  hold  such  language,  or  pass  such  a  sentence." 
A  wiser  man  than  Lord  Bolingbroke  once  wrote  : — 

"The  thing  that  hath  been,  it  is  that  which  shall  be;  and  that  which  is 
done,  is  that  which  shall  be  done ;  and  there  is  no  new  thing  under  the 
sun."  (Ecclesiastes  i.  9.) 

In  the  infidel  objections  of  Bolingbroke,  the  reader  finds 
the  pith  of  all  the  infidel  objections  of  the  present  day  ;  and, 
in  order  to  refute  them,  nothing  more  is  needed  than  to  turn 
to  the  manly  defences  of  the  Holy  Bible  written  more  than 
a  hundred  years  ago.  Modern  infidelity  is  the  infidelity  of 
Bolingbroke  and  others,  dished  up,  and  served  with  newly- 
invented  garnishing,  and  a  pretentiously  learned  flavour. 
Hervey's  treatise  is  free  from  all  the  ornate  faultiness  of  his 
"  Meditations  " ;  its  style  is  flowing,  clear,  and  forcible  ;  and 
its  arguments  fairly  put  and  unanswerable.  It  would  be 
rendering  useful  service  to  republish  it  in  the  present  alarming 
prevalency  of  unbelief. 

In  the  month  of  May,  1752,  the  livings  of  Weston-Favel 
and  Collingtree  were  rendered  vacant  by  the  death  of 
Hervey's  father.  The  following  extracts  from  letters  to 
Lady  Frances  Shirley  refer  to  this  event,  and  to  other 
matters. 

"1732,  May  19.  I  am  upon  the  point  to  remove  into  Northampton- 
shire.   It  has  pleased  God  to  take  my  honoured  father  to  Himself ;  so 


1  Life  and  Times  of  Countess  of  Huntingdon,  vol.  i.,  p.  191. 


272 


Rev.  James  Hervey, 


lj-2     that,  I  am  obliged  to  depart  from  my  present  situation,  and  to  take  the 

  living  of  Weston.1    O  !  that  I  had  strength  of  constitution,  to  watch  over 

L^e  38  a  flock,  and  feed  them  with  the  milk  of  the  word  !  But  the  will  of  the 
Lord  is  best.  He  employs  whom  He  will  employ  ;  and  whom  He  will, 
He  lays  aside.  Wise  and  righteous  are  all  His  ways.  ;Tis  very  probable, 
I  shall  never  have  the  pleasure  of  seeing  your  ladyship  again,  on  this 
side  the  everlasting  habitations.  My  enfeebled  state  renders  me  like  an 
aged  tree,  which  must  continue  where  it  is  fixed  :  to  transplant  it,  or  to 
remove  it,  is  to  kill  it." 

"  May  23.  I  am  just  arrived  at  Weston,  after  a  pleasant  journey,  in  an 
easy  coach,  and  cool  weather.  I  am  much  fatigued,  though  we  allowed 
two  days  for  about  seventy  miles.  Thanks  are  due  to  your  ladyship  for 
making  my  Letter2  acceptable  to  others,  by  approving  it  yourself,  and 
honouring  it  with  your  recommendation.  I  humbly  bless  God,  if  He 
pleases  to  give  it  favour  in  the  eyes  of  others  ;  and  should  think  it  the  high- 
est privilege,  if  He  would  vouchsafe  to  render  it  at  all  serviceable  to  their 
best  interests  ;  especially  to  such  a  distinguished  and  illustrious  personage 

as  the  Princess  of  W  .    I  assure  you,  my  lady,  I  have  not  the  least 

aversion  to  print  any  production  of  mine,  in  case  better  judges  should 
think  it  might  tend  to  maintain  the  honour  of  the  Bible,  or  endear  that 
inestimable  book  to  mankind.  All  I  fear  is,  lest  acute  but  irreligious 
minds  should  discover  some  weak  sentiment  ;  should  find  some  flaw  in 
the  argument ;  and  take  occasion  to  wound  the  Redeemer,  and  vilify  His 
truths,  through  my  inadvertence.  Be  so  good,  my  lady,  as  to  make  my 
very  respectful  compliments  acceptable  to  Dr.  Hales,3  and  inform  him  of 
my  suspicions.  If  he  would  please  to  revise  the  little  essay,  and  should 
think  the  '  Remarks '  will  stand  the  test  of  a  rigorous  examination,  my 
scruples  would  be  very  much  abated.  I  believe,  I  durst  undertake  to 
vindicate  all  the  observations,  that  are  of  a  critical  nature,  with  regard  to 
the  original  language,  or  of  an  historic  nature  with  regard  to  fact.  Whe- 
ther I  offend  against  the  rules  of  polite  and  genteel  demeanour,  your  lady- 
ship is  the  best  judge.  If  your  ladyship,  or  the  Dr.,  should  persist  in 
your  opinion,  I  wish  you  would  be  so  good  as  to  get  the  paper  transcribed 
(no  matter  how  close  it  is  written)  and  transmitted  to  me  in  a  frank  ;  for 
I  have  no  copy  of  it,  only  in  some  incoherent  minutes  in  shorthand. 

"  I  know  not  what  the  Lord  will  do  with  me,  or  how  I  shall  proceed. 


1  While  in  London  Hervey  had  the  offer  of  a  tutorship  in  Jamaica. 
Writing  to  his  fathei,  he  says, — "  Dr.  Nichols  has  made  me  an  offer, 
which  many  young  clergymen  would  covet  :— to  go  over  to  Jamaica,  to 
be  tutor  to  a  son  of  one  of  the  most  considerable  persons  in  the  island  ; 
for  which,  I  should  be  entitled  immediately  to  £_\oo  sterling  a  year,  also 
meat,  drink,  washing,  and  lodging  ;  with  an  assurance  of  having,  in  a 
little  time,  a  living  of  a  hundred  and  fifty.  I  am  greatly  obliged  to  the 
doctor,  but  have  taken  leave  to  decline  accepting  the  proposal." 

2  His  Pamphlet  on  Bolingbroke's  "  Study  and  Use  of  History." 

3  Probably  the  eminent  Rev.  Stephen  Hales,  D.D.,  of  Teddington, 
Fellow  of  the  Royal  Society,  a  Member  of  the  French  Academy  of 
Sciences,  and  Clerk  of  the  Closet  to  the  Princess  Dowager  of  Wales. 


The  Literary  Parish- Priest. 


273 


My  strength  is  so  worn  down,  and  my  constitution  so  irreparably  decayed,  \y$2 

that  it  will  be  absolutely  impossible  for  me  to  discharge  my  ministerial   

duty."  ASe  38 

"Jwte  13.  Weston  is  near  Northampton  ;  about  two  miles  from  the 
town  ;  pleasantly  situated  on  an  agreeable  eminence.  My  house  is  quite 
retired  ;  so  that  we  hear  none  of  the  tumultuous  din  of  the  world,  and  see 
nothing  but  the  wonderful  and  charming  works  of  the  Creator.  O  !  that 
I  may  be  enabled  to  improve  this  advantageous  solitude !  I  did,  on  the 
day  your  ladyship  mentions,  ascend  the  pulpit ;  and  speak,  for  the  space 
of  half  an  hour,  to  my  people.  But  with  so  much  weakness !  O !  'tis 
well  that  the  eternal  God  does  not  want  strength  of  lungs,  or  delicacy  of 
elocution  ;  but  can  do  His  great  work  of  converting  souls  by  the  weakest, 
meanest  instruments.  If  it  was  not  so,  I  must  absolutely  despair  of  being 
successful  in  my  labour,  or  serviceable  in  my  office.  I  opened  my  com- 
mission to  my  new  parishioners,  from  those  words  :  '  Preach  the  gospel  to 
every  creature ' ;  and  gave  them  to  understand,  that,  the  end  of  my  preach- 
ing amongst  them,  the  design  of  my  conversation  with  them,  and  the 
principal  aim  of  my  whole  life  would  be,  to  bring  them  acquainted  with 
the  truth,  and  assist  them  in  attaining  the  great  salvation." 

"July  3.  Advised  by  my  friends,  importuned  by  my  relations,  and 
swayed  by  a  concern  for  the  circumstances  of  a  mother  and  sister  who 
live  with  me,  I  have  been  prevailed  on  to  take  a  second  benefice.1  This 
obliges  me  to  set  out  for  Cambridge  without  delay,  in  order  to  be  created 
Master  of  Arts.  From  thence,  I  proceed  to  London,  to  get  a  dispensa- 
tion from  the  Archbishop,  and  the  seals  from  the  Lord  Chancellor.  On 
Wednesday  night,  I  hope  to  be  in  town  ;  and,  if  I  can  get  my  business 
despatched  by  Saturday  or  Monday  at  the  farthest,  I  may  return  soon 
enough  to  meet  our  Diocesan  on  his  visitation  at  Northampton ;  receive 
institution  there ;  and  save  myself  the  fatigue  and  expense  of  a  journey 
to  Peterborough.  I  was  honoured  with  your  ladyship's  letter,  just  as  I 
returned  from  visiting  my  people  at  Collingtree  :  the  parish  which  I 
served,  when  I  lived  with  my  father,  and  of  which  I  am  going  to  be 
rector.  It  would  have  pleased  you  to  have  observed  how  glad  the  honest 
folks  were  to  see  their  old  curate.  And-  why  were  they  glad  ?  For  no 
other  reason,  that  I  can  conceive,  but  because  I  used  to  converse  with 
them  in  private,  just  as  I  spoke  to  them  from  the  pulpit;  and  endea- 
voured, at  every  interview,  to  set  forward  their  eternal  salvation.  This,  I 
find,  is  the  grand  secret,  to  win  the  affections  of  a  flock.  And  in  this,  as 
in  every  other  part  of  true  Christianity,  our  interest  and  our  duty  are 
connected." 

"July  11.  I  think  your  ladyship's  objection  was  very  just  and  weighty. 
I  fancy  it  would  be  most  advisable  to  send  the  little  piece  "  (his  Remarks 


1  The  two  livings  of  Weston-Favel  and  Collingtree  were  when  worth  , 
about  ^180  a  year.    According  to  the  "  Clergy  List,"  they  are  now  worth 
^567  a  year;  and  the  united  population  of  the  two  villages  is  about  600. 
For  several  years,  the  Rev.  Moses  Brown  was  Hervey's  curate  at  Col- 
lingtree. 

T 


Rev.  James  Hervey, 


!7£2     on  Bolingbroke)  "  abroad  under  my  own  name;  as  the  acceptance,  which 

  my  other  Essays  have  found  from  the  public,  may  promote  the  spread  of 

LSe  38  this.  And,  I  apprehend,  my  bookseller  would  give  me  something  for  the 
copy;  which,  at  this  juncture,  would  scarcely  be  consistent  with  prudence 
to  neglect.  The  expense  of  taking  my  two  livings  is  very  great.  It  will 
cost  me,  I  am  told,  six  score  pounds;  and  though,  I  believe,  I  have 
money  enough  in  the  bank,  produced  by  my  selling  the  property  of  my 
' Meditations/  yet  such  a  succour  would  be  welcome  and  serviceable. 
Will  your  ladyship  lend  your  name,  either  at  full  length  or  in  initial 
letters,  to  dignify  and  recommend  the  performance  ?  I  humbly  submit 
this  proposal  to  your  ladyship's  determination:  and  shall  be  obliged,  if 
you  allow  it ;  and  shall  acquiesce,  if  you  reject  it." 

Hervey  visited  the  metropolis,  and,  on  his  return  to 
Weston-Favel,  had  a  near  escape  from  an  untimely  death. 
He  writes : — 

"August  2.  Very  early  on  Wednesday  morning,  I  set  out  for  North- 
ampton, in  a  new  machine,  called  The  Berlin;  which  holds  four  passen- 
gers, is  drawn  by  a  pair  of  horses,  and  driven  in  the  manner  of  a  post- 
chaise.  On  this  side  Newport,  we  came  up  with  a  stage-coach,  and  made 
an  attempt  to  pass  it.  This  the  coachman  perceiving,  mended  his  pace ; 
which  provoked  the  driver  of  the  Berlin  to  do  the  same,  till  they  both 
lashed  their  horses  into  a  full  career ;  and  were  more  like  running  a  race, 
than  conveying  passengers.  We  very  narrowly  escaped  falling  foul  on 
each  other's  wheels.  I  called  out  to  the  fellows;  but  to  no  purpose. 
Within  the  space  of  a  minute  or  two,  what  I  apprehended  happened.  My 
vehicle  was  overturned,  and  thrown  with  great  violence  on  the  ground. 
The  coachman  was  tossed  off  his  box,  and  lay  bleeding  in  the  road. 
There  was  only  one  person  in  the  coach,  and  none  but  myself  in  the 
Berlin;  yet,  neither  of  us  (so  tender  was  the  care  of  Divine  Providence !) 
sustained  any  considerable  hurt.  I  received  only  a  slight  bruise,  and  had 
the  skin  razed  from  my  leg,  where  I  might  too  reasonably  have  feared  the 
misfortune  of  broken  bones,  dislocated  limbs,  or  a  fractured  skull." 

Hervey  was  now  instituted,  by  the  Bishop  of  Peterborough, 
in  his  second  living-,  and  opened  his  commission,  among  his 
new  parishioners,  by  preaching  from  the  text, — "  To  me, 
who  am  less  than  the  least  of  all  saints,  is  this  grace  given, 
that,- 1  should  preach  among  the  Gentiles  the  unsearchable 
riches  of  Christ."  He  also  sent  to  the  press  his  "  Remarks  on 
Lord  Bolingbroke's  Letters,"  which,  in  the  month  of  Novem- 
ber, were  published.  He  solicited  Lady  Frances  Shirley  to 
favour  him  with  the  criticisms  of  her  friends  ;  and,  on  Decem- 
ber 5,  1752,  wrote  to  her  as  follows  : — 

"  I  am  much  obliged  to  your  Ladyship  for  taking  the  trouble  of  trans- 


The  Literary  Parish-Priest. 


275 


mitting  the  sentiments  of  your  critical  acquaintance.    If  I  live  to  write  1752 
another  letter,  I  will  return  my  opinion  with  relation  to  them.    This  is  — 
designedly  short;  to  correspond  with  my  weak  state  of  health.    For  I   ^Se  3*> 
am  again  confined;  though,  blessed  be  God!  not  '  in  durance  vile.'  I 
preached  on  Sunday ;  and  renewed  my  cold ;  so  that  this  morning  I  have 
lost  my  voice.    What  a  dying  life  is  mine  !    Every  blast  pierces  me,  and 
every  cold  crushes  me.    Blessed,  for  ever  blessed  be  God !  for  a  better 
life  and  happier  state  in  the  heavens.    Where  we  shall  be  languid  no 
more;  and  be  ungrateful  to  Jesus  no  more;  and  sin  against  God  no 
more." 

To  another  friend,  a  few  days  later,  he  wrote  : — 

"December  14,  1752. — Your  approbation  of  anything  in  my  'Remarks/ 
will  give  me  singular  satisfaction;  yet,  I  should  be  no  less  obliged  for 
your  free  thoughts,  on  what  should  have  been  added,  expunged,  or 
altered.  Point  out  my  blemishes,  and  supply  my  defects.  Applause  may 
be  more  soothing  to  my  vanity ;  but  such  kind  corrections  will  be  more 
pleasing  to  my  judgment,  and  more  serviceable  to  our  common  cause. 
It  is  scarce  probable,  that,  a  second  edition  should  be  published,  as  the 
first  was  numerous ;  but,  if  there  should  be  such  a  demand,  I  am  sure, 
your  animadversions  would  enrich  and  ennoble  it.  As  an  author,  I  would 
aim,  singly  aim  at  the  glory  of  my  Divine  Master,  and  the  furtherance  of 
His  everlasting  Gospel.  Nevertheless,  I  would,  by  no  means,  neglect  the 
recommendations  of  a  graceful  composition.  I  would  be  glad  to  have  the 
apples  of  gold,  which  are  the  truths  of  our  holy  religion,  set  in  pictures  of 
silver.  Generally  speaking,  human  nature  must  be  pleased,  in  order  to  be 
profited.  The  wisest  of  men  'sought  and  found  out  acceptable  words,'^ 
even  when  that  which  was  written,  was  the  truth  of  God." 

In  these  extracts,  the  reader  may  find  the  reasons  why 
Hervey  became  a  pluralist.  The  thing  cannot  be  com- 
mended ;  but,  perhaps,  in  his  case,  it  may  be  pardoned.  He 
himself  disliked  it ;  but  the  circumstances  of  his  widowed 
mother  and  fatherless  sister,  the  importunity  of  his  relatives, 
and  the  advice  of  his  friends,  overcame  his  righteous  repug- 
nance. At  one  time,  he  seems  to  have  entertained  the  idea 
of  giving  one  of  the  livings  to  his  friend  Dr.  Stonehouse  ;l  but 
this  was  abandoned  ;  and  Hervey  placed  himself  in  the  ex- 
tremely objectionable  position  of  holding  two  ecclesiastical 
benefices  instead  of  only  one.  It  is  true,  that,  the  united 
populations  of  Weston-Favel  and  Collingtree  were  not  more 
than  about  six  hundred  souls  ;  and  that  the  income  of  the 
two  livings  was  only  about  £180  a  year ;  but  the  question  is, 


1  Whitefield's  "  Letters."    No.  916. 


Rev.  jf antes  Hervey, 


752  was  it  absolutely  wrong,  in  every  case,  to  become  a  pluralist  ? 
If  it  was  not,  Hervey  was  excusable,  for,  though  ;£i8o  then  was 
worth  more  than  £600  now,  the  presentation  to  the  two  bene- 
fices was  his  own  hereditary  property,  and,  subject  to  the  law 
of  the  land,  he  had  a  right  to  do  as  he  liked  with  it.  Still, 
the  being  a  pluralist  was  an  ugly  fact.  Churches  have  always 
objected  to  it.  Even  as  early  as  the  thirteenth  century,  at 
the  Lateran  council,  holding  more  than  one  benefice  was 
expressly  forbidden,  by  a  canon,  under  the  penalty  of  depri- 
vation ;  the  same  canon,  however,  granting  the  pope  a  power 
to  dispense  with  it  in  favour  of  persons  of  distinguished  merit. 
The  practical  result  was,  there  were  so  many  found  with  a 
title  to  this  merit,  that  the  prohibition  became  useless.  In 
this  way,  the  holding  of  more  benefices  than  one,  became 
legal ;  and  such  was  the  existing  state  of  things  in  the  time 
of  Hervey.  The  law  of  the  land  created  difficulties  ;  but  they 
were  far  from  being  insuperable.  Two  certificates  had  to  be 
obtained  from  the  bishop  of  the  Diocese,  one  for  the  Arch- 
bishop, and  the  other  for  the  Lord  Chancellor.  Testimonials, 
also,  had  to  be  procured,  from  the  neighbouring  clergy,  con- 
cerning the  presentee's  behaviour  and  conversation.  He  must 
also  exhibit  to  the  Archbishop,  not  only  his  letters  of  order 
of  deacon  and  priest,  but  also  a  certificate  of  his  having  taken 
the  degree  of  Master  of  Arts  at  the  least,  in  one  of  the 
Universities  of  the  realm.  These  and  other  preliminaries  had 
to  be  observed  ;  after  which,  if  the  Archbishop  was  satisfied, 
the  dispensation  was  granted  (not  by  the  pope  as  in  former 
days,  but),  by  the  Faculty  Office ;  it  was  then  confirmed 
under  the  broad  seal  of  the  Lord  Chancellor ;  and,  finally, 
the  affair  was  completed,  by  an  application  to  the  bishop  of 
the  diocese  where  the  living  was  situated,  for  the  presentee's 
admission  and  institution  into  his  second  cure  of  souls.  Her- 
vey had  to  pass  through  the  whole  of  this  worrying  process ; 
and,  beside  other  expenses,  had  to  pay  a  stamp  duty  of 
£^0  for  every  skin,  or  paper,  or  parchment,  on  which  his  dis- 
pensation was  engrossed.  No  wonder,  that,  he  speaks  of  it  as 
having  cost  him  "  six  score  pounds."  For  five  hundred  years, 
or  more,  plurality  of  benefices  had  been  an  ecclesiastical  dis- 
grace ;  and,  though,  perhaps,  permissible  in  a  case  like  Her- 
vey's,  it  adds  no  lustre  to  his  fame,  and  was  not  obtainable 


The  Literary  Parish- Priest. 


277 


without  handsome  fees  to  the  highest  authorities  of  the  Eng-  1752 
lish  Church  and  State.  Age~3 

There  is  another  fact,  belonging  to  this  period  of  Hervey's 
history,  too  curious  to  be  omitted.  Every  one  knows,  that, 
Whitefield  believed,  that,  the  keeping  of  slaves  was  sanc- 
tioned by  the  Scriptures ;  that,  hot  countries  could  not  be 
cultivated  without  negroes ;  and,  that,  the  lives  of  numbers 
of  white  people  had  been  destroyed  in  Georgia,  and  large 
amounts  of  money  wasted,  for  want  of  negro  labour.  Hold- 
ing such  principles,  Whitefield,  in  175 1,  bought  a  number  of 
slaves,  partly  to  cultivate  the  land  attached  to  his  Orphan 
House,  in  Georgia :  and  partly  to  instruct  them,  and  to  make 
them  Christians.1  Strange  to  say,  the  gentle  Hervey  ap- 
proved of  this  procedure ;  and  having,  during  his  residence 
in  London,  largely  shared  in  Whitefield's  hospitality,  he  gave 
to  him,  as  a  souvenir  on  leaving, — what  ?  A  slave !  Hence 
the  following : — 

K  When  you  please  to  demand,  my  brother  will  pay  you  ^30,  for  the 
purchase  of  a  Negro.  And  may  the  Lord  Jesus  Christ  give  you,  or  rather 
take  for  Himself,  the  precious  soul  of  the  poor  slave!" 

Whitefield  readily  acquiesced.     His  answer,  referring  to 
other  matters  as  well  as  this,  was  as  follows  : — 

"London,  June%  1752. 

"My  very  dear  Friend, — I  have  received  and  read  your  manu- 
scripts ; 2  but  for  me  to  play  the  critic  upon  them,  would  be  like  holding 
up  a  candle  to  the  sun.  However,  before  I  leave  town,  I  will  just  mark  a 
few  places  as  you  desire,  and  then  send  the  manuscripts  to  your  brother. 
I  foretell  their  fate :  nothing  but  your  scenery  can  screen  you.  Self  will 
never  bear  to  die,  though  slain  in  so  genteel  a  manner,  without  showing 
some  resentment  against  its  artful  murderer. 

"  You  are  resolved  not  to  die  in  my  debt.  I  think  to  call  your  intended 
purchase  Weston,  and  shall  take  care  to  remind  him  by  whose  means  he 
was  brought  under  the  everlasting  Gospel. 

"O  that  Doctor  Stonehouse  may  be  brought  out  to  preach  it!  If  you 
do  not  take  the  other  living"  (Collingtree)  "yourself,  I  think  your  giving 
it  to  the  Doctor  is  a  glorious  scheme. 

"  Your  brother  has  been  so  kind  as  to  let  me  have  the  little  mare  again. 


1  Whitefield's  "  Works,"  vol.  ii.,  p.  404. 
2  Probably  "  Theron  and  Aspasio,"  now  in  hand,  though  not  published 
for  three  years  afterwards.    It  could  not  be  the  "  Remarks  on  Boling- 
broke  " ;  for  there  is  no  "  scenery  "  in  them. 


278  Rev.  James  Hervey, 


2     My  Master  walked, — I  ride,  to  preach  the  glorious  Gospel.  Whether 
riding  or  walking,  Lord  Jesus,  let  my  whole  heart  be  taken  up  with 
38  Thee! 

"Adieu,  my  dearest  sir,  adieu.    Cease  not  to  pray  for 

"  Ever  yours  whilst 

"  George  Whitefield." 

One  other  letter  from  Whitefield  may  fitly  close  the  year 
1752.  Whitefield  had  read  Hervey's  "Remarks  on  Boling- 
broke,"  and  now  wished  him  to  publish  his  "Theron  and 
Aspasio." 

"London,  November  14,  1752. 

"  My  very  dear  Friend, — "  God  will  bless  you  for  vindicating  the 
honour  of  His  sacred  volumes  in  your  last  pamphlet,  for  which,  as  for  all 
other  unmerited  favours,  I  most  heartily  thank  you.  I  have  just  now 
read  it,  and  doubt  not  of  its  being  greatly  blessed  and  owned,  and  going 
through  many  editions.  I  cannot  discern  any  errata  or  inaccuracies 
in  the  composition.  Surely,  God  hath  raised  my  dear  friend  up,  to  let 
the  polite  world  see  how  amiable  are  the  doctrines  of  the  Gospel.  Why 
will  you  weary  the  world,  and  your  friends,  by  delaying  to  publish  your 
other  long  wished-for  performance. 1  I  shall  be  glad  to  peruse  any  of  the 
Dialogues.  The  savour  of  the  last  is  not  of  my  mind.  Pray  let  them  see 
the  light  this  winter.    They  will  delight  and  warm  many  a  heart. 

"  My  dear,  very  dear  friend,  good-night.  My  kind  respects  await  your 
mother  and  sister.  My  wife,  who  is  quite  an  invalid,  joins  heartily  with 
me,  who  am,  my  very  dear  sir,  yours  most  affectionately  in  our  common 
Lord, 

"  George  Whitefield." 

Though  so  feeble  and  delicate,  Hervey  tried  to  preach 
twice  every  Sunday.  His  ministry  also  was  popular  and 
attractive,  his  churches  being  crowded  to  excess,  and  the  win- 
dows sometimes  removed,  that,  the  people  outside  might 
hear.  His  style  was  familiar,  and  adapted  to  the  congrega- 
tions to  whom  he  preached  ;  and,  of  course,  his  sentiments 
were  Calvinistical.  "  You  have  observed,"  said  he,  about  this 
period  of  his  history,  "  the  walls  on  either  side  of  the  path 
leading  to  this  church.  They  are  covered,  as  you  know,  with 
ivy.  Now,  you  may  pluck  off  the  leaves,  and  break  off  the 
branches,  so  that  none  of  them  shall  be  seen  on  the  outside ; 
but  the  roots  of  the  plant  have  so  worked  themselves  into  the 
wall,  that,  it  would  be  impossible  entirely  to  eradicate  them 


1  "  Theron  and  Aspasio." 


The  Literary  Parish- Priest. 


without  taking  down  the  wall,  and  not  leaving  one  stone  '753 
upon  another.    And  so  must  this  frail  body  be  taken  down  ;  Age  39 
and  then,  and  not  till  then,  shall  we  get  rid  of  the  remains  of 
a  degenerate  nature."  1 

Hervey's  metaphor  was  striking ;  but  metaphors  are  not 
arguments. 

To  employ  his  own  expressions,  Hervey  began  the  year 
1753  in  "ill-health  and  weak  spirits,  which  cramped  his  mind, 
and  unnerved  his  hand."  He  was  "sadly  indisposed  ;  languid 
and  dispirited;  out  of  humour  with  himself,  and  displeased 
with  his  own  thoughts." 

His  "  Theron  and  Aspasio  "  was  now  the  chief  and  almost 
only  occupation  of  his  leisure  hours.  A  part  of  the  work  was 
sent  to  Whitefield  for  revisal.    Hence  the  following  : — 

"  London,  January  27,  1753. 

"My  VERY  dear  Friend, — I  thank  you  a  thousand  times  for  the 
trouble  you  have  been  at,  in  revising  my  poor  compositions,  which,  I  am 
afraid,  you  have  not  treated  with  becoming  severity. 

"  How  many  pardons  shall  I  ask  for  mangling,  and,  I  fear,  murdering 
your  dear  'Theron  and  Aspasio ?;  You  will  see  by  Monday's  coach; 
which  will  bring  a  parcel  directed  for  you.  It  contains  one  of  your 
'  Dialogues/  and  two  more  of  my  sermons ;  which  I  do  not  like  very  well 
myself,  and,  therefore,  shall  not  wonder  if  you  dislike  them.  If  you  think 
they  will  do  for  the  public,  pray  return  them  immediately,  because  the 
other  two  go  to  the  press  next  Monday.  I  have  nothing  to  comfort  me 
but  this, '  that  the  Lord  chooses  the  weak  things  of  this  world  to  confound 
the  strong;  and  things,  that  are  not,  to  bring  to  nought  things  that  are. 
I  think  to  sell  all  four  sermons  for  sixpence.  I  write  for  the  poor ;  you 
for  the  polite  and  noble.  God  will  assuredly  own  and  bless  what  you 
write. 

"As  yet,  I  have  only  had  time  to  peruse  one  of  your  sweet  '  Dialogues.' 
As  fast  as  possible,  I  shall  read  the  rest.  I  am  more  than  paid  for  my 
trouble  by  reading  them. 

"  The  Lord  be  with  your  dear  heart !  Continue  to  pray  for  me.  The 
Lord  be  with  us !  Grace  !  Grace  ! 

"  I  am,  dearest  sir,  in  very  great  haste,  but  greater  love, 

"  Yours,  etc., 
"George  Whitefield." 

Doddridge  was  dead,  and  beyond  the  reach  of  consultation; 
but  Hervey  now  became  acquainted  with  another  eminent 
dissenter, — John  Ryland,  the  well-known  Baptist  minister, — 


1  "  Memorials  of  Rev.  W.  Bull,"  p.  8. 


28o 


Rev.  James  Hervey, 


j  753  wno  became  the  intimate  friend  of  the  Rector  of  Weston- 
Favel,  and  one  of  his  most  trusted  advisers.  In  a  letter, 
dated  "February  3,  1753,"  Hervey  sent  to  Ryland  a  rough 
outline  of  his  "Theron  and  Aspasio,"  and  said, 

"  My  piece  is,  as  yet,  only  in  embryo.  Will  you,  dear  sir,  contribute 
your  assistance  to  ripen  the  design,  and  bring  it  to  the  birth?  With  this 
view,  I  send  you  my  four  first  dialogues.  They  are  very  incorrect,  and 
shamefully  blotted.1  The  first  fault  your  pen  will  mend ;  the  second  your 
candour  will  excuse.  But,  instead  of  making  any  more  apologies,  give 
me  leave  to  lay  before  you  a  plan  of  the  whole  scheme,"  etc. 2 

Hervey  was  almost  fastidious  in  his  literary  tastes ;  and, 
hence,  his  habit  of  asking  his  friends  to  revise  his  manuscripts 
previous  to  their  being  printed.  There  can  be  no  question, 
that,  he  went  further,  in  this  respect,  than  he  need  have  done. 
Whitefield  was  a  glorious  evangelist ;  but  made  no  preten- 
sions to  being  a  man  of  letters.  Ryland  was  a  strong-minded 
man ;  but  not  an  accomplished  scribe.  The  Countess  of 
Huntingdon,  in  some  respects,  was  one  of  the  most  remark- 
able women  that  ever  lived  ;  but  polite  literature  was  not  the 
orbit  in  which  she  shone.  And,  yet,  Hervey  sought  "friendly 
corrections"  from  the  coroneted  lady  as  well  as  from  the 
great  itinerant,  and  the  Baptist  minister.  Hence,  the  fol- 
lowing : — 

"Your  ladyship  is  pleased  to  express  a  wish,  that,  I  should  proceed, 
without  delay,  in  finishing  my  intended  work.  Be  assured,  your  wishes, 
madam,  have  all  the  force  of  a  command  with  me.  I  send  you  the  first 
four  1  Dialogues/  beseeching  you  to  peruse  them,  not  with  the  partiality  of 
a  friend,  but  the  severity  of  a  critic.  The  like  request  I  have  made  of 
others,  and  have  received  their  friendly  corrections.  I  am  deeply  sensible 
of  my  own  deficiencies,  and,  in  order,  therefore,  to  render  my  work,  if 
possible,  fit  for  public  view — meet  for  the  Masters  use,  I  shall  feel 
obliged  by  any  corrections  or  improvements,  which  your  pen  may  make. 
Your  ladyship  is  at  liberty  to  show  the  manuscript  to  whom  you  please. 
Your  remarks,  and  those  of  your  friends,  may  supply  the  sterility  of  my 
invention,  and  the  poverty  of  my  language.  If  you  really  approve  of 
what  I  have  sketched,  I  shall  be  encouraged  to  proceed  in  my  work. 
May  I  not  hope  for  the  honour  of  dedicating  it  to  your  ladyship?  It  would 
give  me  singular  pleasure  to  have  any  work  of  my  pen  patronised  by  the 
Countess  of  Huntingdon."  3 


1  Hervey  was  remarkable  for  his  beautiful  handwriting. 
2  Gospel  Magazine^  1774,  p.  139. 
"  Life  and  Times  of  Countess  of  Huntingdon,"  vol.  i.,  p.  188. 


The  Literary  Parish-Priest. 


281 


Lady  Huntingdon -sympathized  with  the  design  of  Hervey's 
book ;  claimed  the  assistance  of  all  those  whom  she  con- 
sidered capable  of  suggesting  improvements  and  useful  hints; 
and  transmitted  their  observations  to  the  author ;  but  declined 
the  offered  dedication.    Hervey  writes  : — 

"July  14,  1753. 

"  MADAM, — Accept  my  thanks,  for  taking  the  trouble  of  perusing  my 
very  imperfect  manuscript,  and  my  grateful  acknowledgments,  for  the 
improving  touches  and  remarks  you  have  made,  as  well  as  for  those  of 
your  highly  valuable  friends  and  acquaintances.  The  corrections  will  be 
exceedingly  beneficial  to  the  work,  and  render  it  more  acceptable  to  the 
public  in  general.  But,  I  confess,  I  feel  disappointed  at  your  ladyship's 
declining  to  patronise  the  public  attempt  of  my  pen ;  nevertheless,  your 
observations  are  so  sensible  and  just,  that,  I  cannot  think  of  pressing  the 
matter  on  your  attention,  further  than  to  solicit  your  prayers  for  the 
success  of  the  undertaking,  and  for  the  unworthy  author."1 

Writing,  on  the  same  subject,  to  Mr.  Ryland,  Hervey 
says : — 

"  Weston-Favel,  March  17,  1753. 
"  My  dear  Friend, — I  thank  you,  for  the  trouble  of  perusing  my  very 
imperfect  manuscripts;  and  I  desire  Mr.  Medley  to  accept  my  very 
grateful  acknowledgments  for  the  improving  remarks  he  has  made.  I 
beg  of  him  to  proceed,  and  to  use  the  same  kind  of  severity  with  the 
other  sketches.  I  am  sensible,  the  pointing  is  inaccurate ;  and  shall  be 
much  obliged  for  every  correction  in  this  particular.  It  will  be  no  less 
beneficial  to  my  piece,  if  he  pleases  to  make  free  use  of  the  pruning 
knife.  Prolixity,  upon  such  a  subject,  will  infallibly  create  disgust, 
especially  with  the  polite,  for  whose  perusal  and  whose  service,  I  would 
wish  my  attempt  was  properly  calculated.  I  don't  pretend,  nor  indeed 
do  I  wish,  to  write  one  new  truth.  The  utmost  of  my  aim  is,  to  represent 
old  doctrines  in  a  pleasing  light,  and  dress  them  in  a  fashionable  or 
genteel  manner." 2 

Such  extracts  as  these  are  not  without  interest.  They 
show,  that,  Hervey,  unlike  his  friends  Wesley  and  Whitefield, 
wrote  not  so  much  for  the  masses  of  the  people  as  for  the 
educated  and  genteel ;  and,  that,  he  was  intensely  anxious  to 
have  his  publications,  in  a  literary  point  of  view,  as  perfect  as 
possible. 


1  "  Life  and  Times  of  Countess  of  Huntingdon,"  vol.  i.,  p.  190.  The 
work  was  ultimately  dedicated  to  Lady  Frances  Shirley. 

a  Gospel  Magazine,  1774,  p.  183. 


232 


Rev.  jf  antes  Hervey, 


1753  It  was  in  May,  1752,  that,  Hervey,  in  broken  health, 
~39  succeeded  his  father  as  Rector  of  Weston-Favel.  Twelve 
months  afterwards,  he  was  called  upon  to  preach,  at  the 
visitation  of  the  Archdeacon  of  Peterborough,  in  All  Saints 
Church,  Northampton.  Writing  to  Lady  Frances  Shirley,  he 
says, — 

"  1 753,  May  10.  I  am  now  setting  out  for  Northampton,  where  I  am  to 
preach  the  visitation  sermon.  I  know  not  how  I  shall  speak,  so  as  to  be 
heard,  in  that  very  large  and  lofty  church.  May  the  Lord  God  Omnipo- 
tent make  His  strength  perfect,  in  my  extreme  weakness.  O !  for  the 
eloquence  of  an  Apollos,  and  the  fervour  of  a  Boanerges !  I  am  quite 
ashamed  of  my  poor,  jejune,  spiritless,  composition  ;  and  I  am  no  less 
ashamed  of  my  unbelief,  that,  I  dare  not  trust  God  for  utterance ;  but, 
before  an  audience  that  is  critical,  forsooth  must  use  my  notes." 

Hervey's  text,  on  this  occasion,  was,  "  God  forbid,  that,  I 
should  glory,"  etc.  (Gal.  vi.  14) ;  and  the  sermon  was  the  first 
he  published.  Though  not  remarkable  for  either  learning  or 
argument,  it  was  thoroughly  evangelical  and  faithful ;  and, 
unless  the  belief  and  practice  of  the  clergy  there  assembled 
were  exceptional,  it  must  have  been  somewhat  startling.  It 
was  the  sermon  of  a  Methodist;  and  Methodist  sermo?is  then 
were  seldom  heard  in  the  Established  Church. 

Preaching  it  was  a  duty;  publishing  it  was  an  act  of  charity. 
Hence  the  following  « 

"1753,  May  19.  I  have  lately  been  somewhat  busied  in  preparing  a 
sermon  to  be  preached  before  the  clergy,  at  our  Archdeacon's  visitation ; 
and,  to  my  weak  nerves  and  languid  spirits,  a  little  business  is  a  toil.  A 
commentator,  with  whom  I  wish  you  may  long  be  unacquainted,  has  taught 
me  the  meaning  of  Solomon's  description,  '  The  grasshopper  shall  be  a 
burden.'  The  sermon,  though  perfectly  plain  and  artless,  is  in  the  press. 
It  is  printed  for  the  relief  of  a  poor  afflicted  child,  as  a  short  advertise- 
ment will  inform  the  world.  The  person,  to  whose  management  it  is 
consigned,  has  given  orders  for  an  impression  of  two  thousand;  besides  a 
hundred  and  fifty,  which  I  have  bespoken  for  myself." 

Printed  sermons  have  seldom  been  popular  ;  but  the  ad- 
venture, in  this  instance,  succeeded.  "  I  have  no  business 
going  forward  with  the  printer,"  wrote  Hervey,  in  a  letter  to 
Lady  Frances  Shirley,  on  July  15,  1755. 

"  My  last  little  essay  would  have  remained  in  the  obscurity  of  short- 
hand, if  the  father  of  the  afflicted  youth  had  not  importuned  me  to  send 
my  sermon  on  a  begging  errand.  I  gave  it  him  as  a  kind  of  lottery  ticket, 


The  Literary  Parish-Priest. 


283 


not  without  some  hopes  and  many  prayers,  that  it  might  meet  with  sue-  ly^ 
cess,  and  come  up  a  prize.  Nor  have  I  reason  to  repent ;  for,  though  — 
he  printed  two  thousand,  he  tells  me  they  are  almost  all  sold."  - 

An  extract  from  another  letter  may  be  welcome.  It  refers, 
not  only  to  this  visitation  sermon,  but  to  Hervey's  parochial 
labours. 

"  Weston- Favel,  October  28,  1753. 
"  I  have,  this  afternoon,  been  preaching  to  a  crowded  audience.  You 
would  be  surprised,  and,  I  believe,  every  body  wonders  that  I  am  able  to 
officiate  for  myself.  I  am  so  weak  that  I  can  hardly  walk  to  the  end  of 
my  parish,  though  a  small  one ;  and  so  tender,  that  I  dare  not  visit  my 
poor  neighbours,  for  fear  of  catching  cold  in  their  bleak  houses.  Yet,  I 
am  enabled,  on  the  Lord's-day,  to  catechise,  and  expound  to  my  children 
in  the  morning,  and  to  preach  in  the  afternoon.  Every  Wednesday 
evening  (hay-time  and  harvest  only  excepted)  I  read  prayers,  and  give 
them  a  lecture-sermon  in  Weston  church.  This  is  the  Lord's  doing,  or, 
as  your  favourite  book  expresses  it,  this  is  owing  to  '  the  good  hand  of  my 
God  upon  me.' 

"  God  has  been  pleased  to  pity  the  poor  youth,  for  whose  relief  the 
visitation-sermon,  I  preached  at  Northampton,  was  printed.  An  edition 
of  two  thousand  is  disposed  of ;  and  the  manager,  for  the  distressed 
object,  is  venturing  upon  another  edition.  See,  dear  sir,  if  God  will  bless, 
who  can  blast  ?  If  He  will  further,  what  can  obstruct  ?  A  feather,  a 
straw,  if  He  pleases  to  command,  shall  be  a  polished  shaft  in  His  quiver. 
Trust  not,  therefore,  in  eloquence  or  argument,  in  depth  of  thought  or 
beauty  of  style,  all  of  which  are  confessedly  wanting  in  the  present  case  ; 
but  'trust  ye  in  the  Lord  for  ever,  for  in  the  Lord  Jehovah  is  everlasting 
strength.' " 

Another  glimpse  of  Hervey,  in  the  midst  of  his  rustic 
congregations,  is  furnished  by  a  letter  written  by  one  of 
Whitefield's  preachers. 

*  Last  Sabbath-day,  I  rode  to  hear  Mr.  Hervey  at  Collingtree  ;  and,  to 
my  great  suprise  as  well  as  satisfaction,  having  never  seen  such  a  thing 
before  in  prayer-time,  instead  of  singing  psalms,  they  sung  two  of  Dr. 
Watts'  hymns,  the  clerk  giving  them  out  line  by  line.  After  prayer,  with- 
out going  out  of  the  desk,  the  minister  put  off  his  surplice,  and  expounded 
the  Second  Lesson  of  the  day.  And  then,  without  going  up  into  the  pulpit, 
he  read  Ephesians  v.  25-27,  and  spoke  from  them  very  sweetly  and 
clearly.  He  expounds  every  Wednesday  night,  at  the  same  church  ; 
preaches  twice  on  the  Sabbath ;  catechizes  the  children  ;  and  meets 
some  people  on  Tuesdays  and  Thursdays,  in  or  near  the  parish  where  his 
father  preached." 1 


1  "  Life  and  Times  of  Countess  of  Huntingdon,"  vol.  i.,  p.  192. 


284 


Rev.  James  Hervey, 


1753  There  was  no  high-church  ritualism  here;  but  a  godly 
pastor  making  himself  at  home  among  his  poor  parishioners, 
and  simply  and  earnestly  trying  to  promote  the  spiritual  and 
eternal  welfare  of  them  and  of  their  children. 

In  his  enfeebled  health,  the  wonder  is  how  Hervey 
managed  to  undertake  so  many  of  these  rural  services.  And 
yet,  while  thus  faithfully  discharging  his  duties  as  a  parish 
priest,  he  was,  if  not  an  extensive  reader,  a  most  diligent 
student  of  the  holy  Bible,  and  a  conscientious  cultivator  of 
literary  aesthetics.    Wesley,  when  an  old  man,  remarked, — 

"  I  could  even  now  write  as  floridly  and  rhetorically  as  even  the 

admired  Dr.  B  ;  but,  I  dare  not,  because  I  seek  the  honour  that 

cometh  of  God  only.  What  is  the  praise  of  men  to  me,  that  have  one 
foot  in  the  grave,  and  am  stepping  into  the  land  whence  I  shall  not 
return.  Therefore  I  dare  no  more  write  in  a  fine  style  than  wear  a  fine 
coat.  But  were  it  otherwise,  had  I  time  to  spare,  I  should  still  write  as  I 
do.  I  should  purposely  decline,  what  many  admire,  a  highly  ornamental 
style.    I  cannot  admire  French  oratory ;  I  despise  it  from  my  heart." 

It  was  otherwise  with  Hervey.  Of  set  purpose,  he  cultivated 
the  "fine  style"  of  writing.  Wesley  wrote  for  the  masses ; 
Hervey  for  the  elite  of  human  society. 

"  My  writings,"  said  he,  "  are  not  fit  for  ordinary  people  ;  I  never  give 
them  to  such  persons,  and  dissuade  this  class  of  men  from  procuring 
them.  O  that  they  may  be  of  some  service  to  the  more  refined  part  of 
the  world  ! "l 

Wesley  and  Hervey  were  equally  conscientious ;  and 
opinions  will  differ  concerning  the  wisdom  of  their  different 
decisions  ;  though  all  will  probably  admit,  that,  if  Wesley's 
writings  had  less  of  scholastic  learning,  sonorousness,  and 
rhythm,  they  had  vastly  more  point  and  power  than  those  of 
his  old  Oxford  friend.  Still,  both  acted  from  the  purest 
motive  ;  and  it  is  in  such  a  light  that  their  respective  merits 
should  be  judged.  In  a  letter  to  a  friend,  dated,  "  Weston- 
Favel,  August  18,  1753,  Hervey  writes  : — 

"  I  wish  you  had  taken  minutes  of  what  you  saw  most  remarkable  in 
your  tour  through  Westmoreland  and  Cumberland.  Described  in  your 
language,  and  embellished  with  your  imagination,  an  account  of  these 


Letters  to  Lady  F.  Shirley,  No.  106. 


The  Literary  Parish-Priest. 


285 


counties  might  be  highly  pleasing  to  all ;  and,  grafted  with  religious  itn- 
provements,  might  be  equally  edifying.  Such  kind  of  writings  suit  the  — 
present  taste.  We  don't  love  close  thinking.  That  is  most  likely  to  win  4° 
our  approbation,  which  extenuates  the  fancy,  without  fatiguing  the  atten- 
tion. Since  this  is  the  disposition  of  the  age,  let  us  endeavour  to  catch 
men  by  guile  ;  turn  even  a  foible  to  their  advantage  ;  and  bait  the  gospel 
hook  agreeably  to  the  prevailing  taste.  In  this  sense,  '  become  all  things 
to  all  men.'  * 

Hervey  was  now  possessed  of  a  large  and  varied  library ; 
but,  like  Wesley,  he  was,  to  a  great  extent,  "homo  unins 
librir 

"  My  library,"  says  he,  "  is  composed  of  the  books  collected  by  my 
father  and  grandfather  ;  among  which  there  are  multitudes,  that  I  shall 
continue  a  stranger  to  as  long  as  I  live,  though  they  stand  at  my  right 
hand  and  my  left  every  day.  I  want  to  be  better  acquainted  with  God's 
holy  word  ;  to  have  its  inestimable  truths  lodged  in  my  memory,  its 
heavenly  doctrines  impressed  upon  my  heart ;  that  my  tempers  may  take 
their  fashion  from  it ;  that  my  private  conversation  may  be  seasoned  with 
it ;  and  my  public  ministrations  enriched  by  it.  Thus,  dear  sir,  may  the 
word  of  Christ  dwell  in  us  richly  !  I  am,  what  people  would  call,  a 
moderate  Calvinist  ;  but,  I  assure  you,  I  can  bear,  I  shall  delight  to 
have,  my  notions  sifted  ;  nor  am  I  so  attached  to  any  favourite  scheme, 
but  I  can  readily  relinquish  it,  when  Scripture  and  reason  convince  me  it 
is  wrong." 

Hervey's  "  Theron  and  Aspasio," — by  far  the  greatest 
work  of  his  short  life, — was  now  nearly  completed  ;  and  his 
time  was  chiefly  occupied  in  putting  it  through  the  press. 
All  kinds  of  friends  were  consulted  ;  and  their  revisions  and 
emendations  solicited.  The  book  was  too  bulky,  and  yet 
Hervey  was  at  his  wits'  end  to  make  it  less.  Postage  of 
proof-sheets  was  heavy  ;  and  compositors  and  printers  were 
dilatory  to  a  most  worrying  extent.  The  year  throughout 
was  a  trying  one,  especially  to  a  valetudinarian  like  Hervey. 
Brief  extracts  from  his  letters  will  best  illustrate  what  we 
mean. 

"1754,  May  4."  Writing  to  Mr.  Ryland,  Hervey  says, — 

"  My  bookseller  tells  me,  it  will  be  impossible  to  comprise  my  essay  in 
less  than  three  volumes  of  the  '  Meditations '  size.  It  is  much  against  my 
inclination  to  exceed  the  quantity  of  two  volumes ;  but,  I  believe,  I  must 
submit,  or  else  we  shall  cramp  the  design,  and  mutilate  the  plan."  1 


1  Letters  to  Rev.  J.  Ryland.   No.  6. 


286 


Rev.  James  Hervey, 


1 754        "  May  20.  I  send  two  or  three  manuscripts,  and  beg  of  you  to  exercise 
o  the  same  frankness  of  admiration,  and  the  same  impartiality  of  censure 

l°e  ^°  upon  them.  My  bookseller  tells  me,  it  cannot  be  comprised  in  less  than 
three  volumes.  I  have  always  had  an  aversion  to  so  diffusive  a  work. 
Many  will  not  have  ability  to  purchase  them  ;  many  not  have  leisure  to 
read  them  ;  and  to  some,  I  fear,  the  very  sight  of  three  volumes  would  be 
like  loads  of  meat  to  a  squeamish  stomach.  Yet,  I  cannot  contract  the 
work,  without  omitting  those  parts  which  are  intended  to  entertain  the 
reader,  keep  him  in  good  humour,  and  allure  or  bribe  him  to  go  on. 
What  would  you  advise  ?  I  send  1  Letters/  eight,  nine,  ten,  and  eleven  ; 
and  '  Dialogues,'  fifteen  and  seventeen.  Do,  my  dear  sir,  improve,  polish, 
and  enrich  them.  Iam,  this  day,  a  prisoner  in  my  chamber,  and  write  in 
much  pain.  Blessed  be  God  for  that  world,  where  all  tears  will  be  wiped 
away  from  our  eyes,  and  there  will  be  no  more  pain." 

u  May  30.  I  send  herewith  four  of  my  '  Dialogues/  which  I  beg  of  you 
to  examine  with  a  kind  severity.  I  do  assure  you,  I  can  bear  to  receive 
censure  from  a  friend,  and  will  kiss  the  lips  that  administer  it,  especially 
when  it  is  intended  to  preserve  my  attempts  to  further  the  glorious  gospel 
from  the  contempt  of  the  public.  I  will,  ere  long,  send  you,  in  a  frank,  a 
general  view  of  my  plan,  which,  in  the  execution,  is  become  too  prolix, 
and  cannot  be  comprehended  in  less  than  three  volumes,  unless  some 
judicious  friend  will  help  me  to  curtail  and  abridge.  I  am  very  unwilling 
to  publish  a  work  consisting  of  three  volumes  ;  I  apprehend  this  will 
obstruct  the  sale  not  a  little." 

"June  1."  In  a  letter  to  Lady  Frances  Shirley,  Hervey 
writes, — 

"  May  I  promise  myself  the  benefit  of  your  opinion  concerning  the 
publication  of  three  volumes  ?  As  you  know  the  taste  and  temper  of  the 
polite  world,  I  should  be  much  obliged  for  your  advice.  And  I  beg  you 
will  not  flatter  my  vanity  ;  but,  if  you  think,  that  three  volumes  on  a 
religious  subject  will  be  insupportable,  be  so  kind  as  to  tell  me  plainly.  I 
would  fain  write  what  may  be  acceptable,  in  order  to  write  what  may  be 
useful ;  and,  for  my  own  part,  I  really  am  afraid,  that,  so  large  a  work  will 
be  less  likely  to  subserve  such  a  design." 

In  another  letter,  to  the  same  lady,  a  fortnight  afterwards, 
Hervey  wrote  : — 

"  June  16.  I  have  still  another  scruple,  which  respects  not  the  gay  and 
splendid  world,  but  the  mean  and  penurious.  I  would  gladly  have  my 
books  in  those  hands,  which  hold  the  plough,  and  ply  the  distaff,  because 
these  persons  are  as  nearly  related  to  the  all-creating  God,  and  as  highly- 
beloved  by  the  ever-blessed  Jesus,  as  those  who  wear  a  crown,  or  wield  a 
sceptre.  But  these  will  hardly  be  able  to  purchase  three  volumes.  I 
thank  your  ladyship  for  your  kind  offer,  in  reference  to  the  princess  ;  but 
my  work  is  so  far  from  being  ready  to  come  abroad,  that,  it  is  not  yet  in 


The  Literary  Parish-Priest. 


287 


the  press.  The  necessary  preliminaries,  one  of  which  is  the  number  of 
the  volumes,  are  not  settled  ;  though,  as  to  this  particular,  I  begin  to  be 


"June  21.  Before  this  arrives,  I  hope  my  'Dialogues'  will  have 
received  the  free  correction,  and  the  friendly  improvement  of  your  pen. 
As,  through  my  many  and  repeated  infirmities,  I  had  long  discontinued 
and  have  often  intermitted  my  intended  work,  I  am  informed,  from 
London,  that  the  abettors  of  the  Socinian  scheme  have  been  pleased  to 
triumph  in  my  disappointment ;  imagining  that,  through  fear  or  inability, 
I  had  laid  aside  my  design,  and  insinuating,  that,  I  had  changed  my 
principles,  or  was  conscious  of  the  weakness  of  my  cause.  From  these 
gentlemen,  if  my  essay  should  appear  in  public,  it  may  expect  a  severe 
examination,  and  probably  a  violent  attack.  I  hope  your  friendship  will 
anticipate  their  inveteracy,  and  remove  those  blemishes,  which  might  give 
them  a  handle  for  censure,  or  a  ground  for  insult.  What  is  your  opinion, 
as  to  publishing  three  volumes  ?  Mr.  Moses  Brown  and  another  friend 
pronounce  in  the  affirmative,  though  I  am  much  afraid  that  this  circum- 
stance will  clog  the  sale.  There  are  several  pieces  that  are  a  kind  of 
excursion  from  the  principal  subject,  calculated  to  relieve  and  entertain 
the  reader,  yet  not  without  administering  some  spiritual  benefit.  A  whole 
'Dialogue'  upon  the  wisdom,  power,  and  goodness,  displayed  in  the 
contrivance  and  formation  of  the  human  body.  Two  or  three  '  Letters/ 
pointing  out  the  traces  of  the  same  grand  and  amiable  attributes  in  the 
constitution  of  the  earth,  the  air,  and  the  ocean.  These  I  am  afraid  to 
lop  off,  lest  it  should  be  like  wiping  the  bloom  from  the  plum,  or  taking 
the  gold  from  the  gingerbread.  To  you  I  say  gingerbread,  though  I  would 
not  say  so  to  the  public,  for  I  really  think  the  taste  of  the  present  age  is 
somewhat  like  the  humour  of  children  :  their  milk  must  be  sugared,  their 
wine  spiced,  and  their  necessary  food  garnished  with  flowers,  and  enriched 
with  sweetmeats." 

"July  8.  I  have  had  my  bookseller's  opinion  with  relation  to  the  num- 
ber of  copies  proper  to  be  printed,  at  which  I  am  somewhat  surprised,  and 
must  desire  your  advice.  He  says  5000  in  small,  and  750  in  large,  octavo 
To  this  I  have  some  objections.  In  the  first  place,  the  sale  of  such  a 
prodigious  quantity  cannot  be  but  hazardous,  though,  I  must  confess,  I 
have  no  reason  to  distrust  the  goodness  of  that  over-ruling  Providence, 
to  which  I  would  humbly  ascribe  the  acceptance  of  a  preceding  essay. 
This  scruple,  therefore,  shall  be  set  aside.  But  what  think  you  of  the 
following  consideration  ?  Errors  and  weaknesses,  if  such  a  number  be 
printed  at  once,  may  never  be  corrected ;  whereas,  if  we  publish  half  the 
proposed  number,  and  a  second  edition  is  demanded,  there  may  be  an 
opportunity  of  correcting  mistakes,  and  re-touching  inaccuracies.  May 
I  not  hope  to  receive  a  few  hints  for  a  Preface,  in  which  I  am  advised  to 
declare,  that,  it  is  my  firm  resolution  to  enter  no  farther  into  the  contro- 
versy ?  with  this  view,  that,  in  case  the  doctrines  are  attacked,  other  and 
abler  champions  may  see  a  clear  stage  for  their  entrance." 1 


pretty  well  satisfied." 


Age  40 


Letters  to  Ryland,  No.  7. 


288 


Rev.  James  Hervey, 


1754  "July  13.  Here  are  six  '  Dialogues.'  May  God  enable  you  to  search 
—  ^  them,  as  with  a  candle,  and  make  them  such  as  He  will  condescend  to 
ge  4°  biess  1  1  have  dropped  several  objections  and  answers  ;  yet,  I  fear,  too 
many  are  still  retained.  A  multiplicity  of  objects  dissipates  the  attention 
either  of  the  eye  or  mind.  Are,  what  the  painters  call,  the  two  unities 
preserved?  one  principal  action  and  one  grand  point  of  view  in  each 
piece  ?  Does  Theron  speak  enough,  or  with  such  weight,  and  such  a 
spice  of  the  sal  Atticits,  as  might  suit  his  character  ?  Here  and  there,  a 
touch  of  wit  or  genteel  satire  in  him,  I  think,  would  be  grateful,  especially 
in  the  first  part,  before  he  is  brought  to  a  conviction  of  his  guilt  ? * 
"  You  can  scarcely  imagine  what  a  demand  there  is  for  the  book,  even 
before  publication.  It  makes  me  rejoice  with  trembling.  I  now  feel  the 
loss  of  our  valuable  friend,  Dr.  Doddridge,  to  whose  judgment  I  ever 
paid  the  highest  deference.  I  expect  you  will  tell  me  my  manuscript  is 
very  prolix  ;  but  I  designedly  made  it  so,  that  my  friends  may  judge  what 
is  proper  to  be  omitted.  It  is  easier  you  know,  to  expunge  than  to  com- 
pose. I  wish  they  would,  with  a  leaden  pencil,  enclose  in  a  parenthesis 
what  they  would  have  dropped.  I  hope  to  retrench  one-fourth  of  the  copy." 

September  28.  I  have  to  request  the  honour  of  your  name,  to  dignify 
and  recommend  my  book,  which  has  been,  for  a  considerable  time,  com- 
mitted to  the  press.  It  will,  I  believe,  be  entitled  '  Theron  and  Aspasio  ; 
or,  a  Series  of  Dialogues  and  Letters,  upon  the  most  Importa7it  and 
biteresting  Subjects.'  The  whole  will  constitute  three  volumes.  It  will, 
I  apprehend,  make  its  appearance  about  the  time  appointed  for  the 
meeting  of  the  Parliament ;  and  I  know  no  person  whose  name  will 
give  the  author  more  satisfaction,  or  be  a  higher  recommendation  to  his 
performance,  than  your  ladyship's."1 

"  November  24.  You  have  highly  obliged  me,  in  permitting  me  to  grace 
my  work  with  your  name.  I  have  been,  ever  since  I  received  your  lady- 
ship's letter,  engaged  to  keep  no  less  than  eight  hands  constantly 
employed  in  printing,  which  has  taken  up  all  my  time.  Be  so  kind, 
madam,  as  to  favour  me  with  your  advice,  whether  I  should  present  the 
book  to  the  princess.2  I  must,  I  apprehend,  present  it  to  the  prince's 
preceptor,3  because  he  is  our  diocesan,  and  treated  me  in  a  very 
genteel  manner,  when  I  received  institution  from  him.  This  is  the  last 
frank  I  have.  Could  you,  Madam,  accommodate  me  with  a  fresh  supply? 
At  this  juncture  a  few  of  those  vehicles  would  be  very  welcome  and 
serviceable."4 

Again,  a  few  days  later,  to  the  same  lady,  Hervey  wrote  : — 

"  To  grant  my  request  was  obliging ;  to  grant  it  so  speedily  was  like 
yourself.    My  hands  are  still  tied  by  the  business  of  the  press.  You 


1  Letters  to  Lady  F.  Shirley,  No.  69. 
2  The  widow  of  Frederick,  Prince  of  Wales. 
3  Dr.  Thomas,  Bishop  of  Peterborough. 
4  Letters  to  Lady  F.  Shirley,  No.  70. 


The  Literary  Parish-Priest. 


289 


can  hardly  imagine  what  obstructions  and  mistakes  happen  in  the  process  1754 
of  such  a  work,  especially  when  the  author  is  at  a  distance  from  the  press.  a^T^ 
I  take  it  for  granted  your  ladyship  approves  of  my  presenting  the  piece  & 
to  the  princess,  but  would  you  have  me  attempt  to  put  it  into  the  hands 
of  the  prince?1  I  question  whether  the  bishop  would  think  it  a  proper 
book  for  his  royal  highness's  collection.  I  dare  say  Mr.  Stone2  (who,  I  am 
told,  is  the  principal  director  of  the  prince's  conduct),  would  banish  it,  not 
for  a  term  of  years,  but,  for  ever ;  and  not  to  the  American  colonies,  but 
to  the  country  of  the  Hottentots.  I  dare  not  expect  that  the  bishop  him- 
self will  like  it ;  but,  perhaps,  he  will  dislike  my  practice,  if  I  do  not  pay 
him  the  compliment.  When  he  gave  us  a  charge,  at  his  last  visitation, 
he  inveighed  against  enthusiasm  on  the  one  hand,  and  profaneness  on 
the  other  ;  and  some  of  our  reverend  brethren  took  notice,  that,  when 
delivering  himself  on  the  former  topic,  he  frequently  threw  his  eye  upon 
my  friend  Hartley  and  me.  However,  this  I  must  say,  he  wrote  me  a  very 
handsome  letter,  when  I  presented  him  with  the  '  Remarks  on  Lord  Bol- 
ingbroke  ; 1  and,  in  a  private  letter,  which  I  happened  to  see,  expressed 
no  disapprobation  concerning  the  '  Meditations.' " 

"December  26.  I  have  a  fresh  obligation  to  your  ladyship  for  pro- 
curing me  the  opinion  of  good  Dr.  Hales.3  I  cannot  but  be  pleased  with 
his  approbation ;  but  I  cannot  persuade  myself,  that,  the  bishop  will 
undertake  to  present  the  books,  or  even  consent  to  his  royal  pupil's  read- 
ing them.  In  case  he  should  present  them,  who  knows  in  what  manner 
he  may  do  it  ?  Suppose  he  should  shrug  his  shoulders,  and  say,  1  An 
ambitious  and  conceited  clergyman  of  his  diocese,  by  the  importunity  of 
request,  in  a  manner,  forced  him  upon  this  office.  How  ungraceful  would 
the  affair  appear,  and  how  unsuitable  to  decorum  of  conduct !  Upon  the 
whole,  I  am  in  a  state  of  real  perplexity.  I  would  not  seem  to  slight  the 
Doctor's  opinion,  much  less  reject  his  solicitation;  yet,  I  cannot  prevail 
upon  myself  to  think,  that,  to  execute  the  proposal  would  be  the  propriety 
of  action.  I  hope,  madam,  you  will  give  me  your  free  advice,  and  help  to 
extricate  me  from  this  embarrassment,  into  which  yourself,  yes,  you  your- 
self, have  led  me.  For  I  should  never  h?.ve  been  known  to  such  grand 
personages,  if  you  had  not  condescended  to  introduce  me.  My  name 
had  never  been  heard  by  a  royal  ear,  if  it  had  not  received  some  credit 
by  your  ladyship's  notice."  4 

These  extracts  might  be  multiplied  ;  but  the  reader  has 
had  sufficient  for  the  purpose  of  showing  the  almost  extreme 
assiduity  of  Hervey  in  making  his  book  correct  and  popular. 
Among  others,  he  consulted   his  old  friend  Wesley,  who 


1  The  Prince  of  Wales,  afterwards  George  the  Third. 

2  Andrew  Stone,  a  proud,  very  able,  and  very  mercenary  man,  and  sub- 
preceptor  of  the  Prince  of  Wales. 

3  Dr.  Hales  was  clerk  of  the  closet  to  the  Princess  Dowager  of  Wales. 

Letters  to  Lady  F.  Shirley,  No.  73. 

U 


290  Rev.  James  Hervey, 

1755  revised  the  first  three  "Dialogues,"  and  "sent  them  back 
~4I  with  a  few  inconsiderable  corrections."  Hervey  replied, 
"You  are  not  my  friend,  if  you  do  not  take  more  liberty  with 
me."  Wesley  promised,  that,  he  would ;  upon  which  the 
manuscripts  were  again  revised  ;  and  alterations  were  made 
of  a  more  important  character. 1  Whether  Wesley,  on  this 
occasion,  had  used  the  prerogatives  of  a  friend  to  a  greater 
extent  than  Hervey  liked,  is  a  matter  which  has  never  been 
explained  ;  but  it  is  quite  certain,  that,  when  Hervey  s  work 
was  nearly  ready  for  the  public,  Hervey  and  Wesley,  by 
some  means,  had  become  alienated,  and  were  no  longer  the 
warm-hearted  friends  they  had  been  in  former  days.  Writing 
to  Lady  Frances  Shirley,  under  the  date  of  January  9,  1755, 
Hervey  says, — 

"  Mr.  John  Wesley  takes  me  very  roundly  to  task,  on  the  score  of  pre- 
destination ;  at  which  I  am  much  surprised.  Because  a  reader,  ten  times 
less  penetrating  than  he  is,  may  easily  see,  that,  this  doctrine  (be  it  true 
or  false)  makes  no  part  of  my  scheme ;  never  comes  under  consideration  ; 
is  purposely  and  carefully  avoided.  I  cannot  but  fear  he  has  some 
sinister  design.  Put  the  wolfs  skin  on  the  sheep,  and  the  flock  will  shun 
him,  the  dogs  will  worry  him.  I  do  not  charge  such  an  artifice,  but 
sometimes  I  cannot  help  forming  a  suspicion." 

This  is  a  mournful  episode.  From  letters,  already  printed 
in  the  foregoing  pages,  it  is  manifest,  that,  Hervey,  at  one 
period,  held  Wesley  in  the  highest  affection  and  esteem  ;  and, 
that,  this  was  mutual  is  evident  from  the  fact,  that,  as  re- 
cently as  the  year  1754,  not  only  had  Hervey  twice  over 
requested  Wesley  to  revise  his  "  Theron  and  Aspasio,"  but, 
Wesley  (at  the  time  an  invalid  like  Hervey)  had  requested 
his  friend  to  revise  his  "  Notes  on  the  New  Testament." 
Hence  the  following  : — 

"  Weston-Favel,  June  29.  1 754. 
"Dear  Sir, — I  have  read  your  1  Notes,'  and  have  returned  them  by 
the  Northampton  carrier,  and  transmitted  such  observations  as  occur  to 
my  mind.  I  think,  in  general,  you  are  too  sparing  of  your  remarks  and 
improvements.  Many  expositions  are  too  corpulent ;  your's  are  rather  too 
lean.  May  the  good  hand  of  the  Lord  be  with  them  and  with  their 
author!  '  Bengclius'  is  likewise  returned,  with  thanks  for  the  use  of  that 
valuable  book.    Please  to  present  my  affectionate  respects  to  Mr.  Charles, 


1  Wesley's  "Works,"  vol.  x.,  p.  305. 


The  Literary  Parish- Priest. 


291 


and  desire  him,  if  he  has  done  with  1  Vitringa,'  to  send  it  by  the  same  con-  j^-- 
veyance  as  brings  your  parcel.    Let  me  beg  to  be  remembered  in  your  — 
prayers,  and  in  his,  that,  I  may  not  dishonour  the  relation  of,  dear  sir,   Age  4 
your  brother  and  friend  in  Christ, 

"James  Hervey."  1 

The  two  old  Oxford  friends  were  now  estranged ;  and, 
mournful  to  relate,  their  friendship  was  not  renewed  till  they 
met  in  heaven.    But  more  of  this  anon. 

Hervey 's  "Theron  and  Aspasio"  was  advertised  to  be 
published  on  February  18,  1755;  but  he  writes,  "there  are 
so  many  unexpected  remoras,  that,  I  dare  not  answer  for  its 
forthcoming,  even  at  the  expiration  of  ten  days  more." 

A  copy  of  the  "  large  octavo  edition  "  is  before  us,  in  three 
volumes ;  pp.  405,  464,  and  446 ;  with  a  dedication,  as 
already  intimated,  "  to  the  Right  Honourable  Lady  Frances 
Shirley."2    The  following  is  a  copy  of  "  the  Contents  "  : — 

"  Dialogue  I.  Character  of  the  speakers. — On  improving  conversation. 
— Elegance  and  dignity  of  the  Scriptures. 

"Dialogue  II.  Walk  through  the  gardens. — The  beautiful  frame  and 
beneficial  ordination  of  things— Preparatory  discourse  on  the  Imputation 
of  Christ's  Righteousness. — Meaning  of  the  terms  settled. 

"Dialogue  III.  Walkthrough  a  meadow. — Doctrine  of  Christ's  satis- 
faction stated.—  Considered  as  a  Redemption  Price,  and  as  a  Sacrifice 
for  sin. — Variously  typified  under  the  Mosaic  dispensation. 

"  Dialogue  IV.  Park  and  romantic  mount.  —Christ's  death  further  con- 
sidered, as  the  very  punishment  which  our  sins  deserved. — Objections, 
ancient  and  modern,  answered. — The  whole  summed  up  and  improved. 

"Dialogue  V.  Elegant  arbour  in  the  flower-garden. — Imputation  of 
Christ's  obedience. — Objections  from  reason  canvassed. 

"  Dialogue  VI.  Gallery  of  pictures. — Library  and  its  furniture. — A  sor- 
did taste  in  painting  censured ;  a  more  graceful  manner  displayed. — Im- 
putation of  Christ's  Righteousness  resumed.— Objections  from  Scripture 
urged  and  refuted. 

"Dialogue  VII.  Hay-making. — Pleasures  of  nature  freely  enjoyed. — 
Blessings  of  grace  bestowed  with  equal  freeness. — Theron's  plan  of  accept- 
ance with  God ;  consists  of  sincerity,  repentance,  and  good  works,  recom- 
mended by  the  merits  of  Christ. — This  shown  to  be  a  false  foundation. — 
No  such  thing  as  a  good  work,  till  we  are  accepted  through  the  Re- 
deemer. 


1  Methodist  Magazine,  1847,  P-  9^5- 
2  The  work  was  published  in  two  sizes:  3  vols.,  8vo,  i8j-.  ;  and  3  vols., 
i2mo,  9$-. 


292 


Rev.  jf  allies  Hervey, 


j ~  - -        "Dialogue  VIII.  Duelling. —Animadversions  on  the  practice. — Spiri- 

  tuality  and  extent  of  the  Divine  law. — Infinite  purity  of  God. 

Age  41  "Dialogue  IX.  Curious  summer-house.— No  relaxation  of  the  Divine 
law,  as  to  the  precept  or  the  penalty. — Its  inflexible  strictness,  and  princi- 
pal ends. 

"  Dialogue  X.  Theron's  last  effort  to  demolish  the  evangelical  scheme 
of  justification. — Among  other  objections,  more  plausible  and  refined  than 
the  preceding,  he  strenuously  insists,  that,  faith  is  our  righteousness. — 
Review  of  the  whole. 

"  Dialogue  XI.  Ruins  of  Babylon. — Fine  passage  from  Mr.  Howe. — 
Depravity  and  ruin  of  human  nature,  as  they  are  represented  in  Scrip- 
ture.— Applied,  with  a  view  to  determine  the  yet  dubious  inquiry. 

"Dialogue  XII.  Extremely  hot  day. — A  solemn  shady  bower. — True 
method  of  deriving  benefit  from  the  classics. — The  wonderful  structure 
and  economy  of  the  human  body. 

"Dialogue  XIII.  Walk  upon  the  terrace. — Depravity  of  human  nature, 
laid  open  and  proved  from  experience. — Uses  of  the  doctrine,  and  its 
subserviency  to  the  grand  point. 

"  Dialogue  XIV.  Theron  alone  in  the  fields. — His  soliloquy  on  the 
charms  of  rural  nature. — His  reflections  on  the  past  conferences. — Aspasio 
reinforces  his  arguments  for  the  Imputation  of  Christ's  Righteousness. — 
Recommends  self-examination,  the  keeping  of  a  diary,  and  prayer  for  the 
enlightening  Spirit. — Departs,  under  an  engagement  to  correspond  by 
letter.  * 

"Letter  I.  Aspasio  opens  the  correspondence  with  some  important 
articles  of  duty ;  designed  to  facilitate  self-examination,  and  promote  con- 
viction of  sin. 

"  Letter  II.  Theron,  convinced  of  the  iniquity  of  his  life,  and  the  evil  of 
his  heart,  sees  the  necessity  of  a  better  righteousness  than  his  own. — 
Desires  a  further  explanation,  and  a  fuller  proof  of  the  doctrine  under 
debate. 

"Letter  III.  Aspasio  proves  the  point — from  the  Liturgy — the  Articles 
— the  Homilies  of  the  Church  of  England — and  the  writings  of  the 
Fathers. 

"  Letter  IV.  Aspasio  re-establishes  the  tenet,  from  the  Scriptures  of 
the  Old  Testament. 

"  Letter  V.  Aspasio  relates  a  remarkable  panic. — Terrors  of  the  day  of 
judgment. — Christ's  Righteousness  and  its  Imputation,  largely  demon- 
strated from  the  New  Testament. 

"Letter  VI.  Theron  takes  a  cursory  view  of  the  habitable  crea- 
tion.— Traces  the  perfections  of  nature  through  the  earth,  air,  and 
fire. — Admirable  construction,  and  advantageous  effects,  of  these 
elements. 

"Letter  VII.  Aspasio  takes  occasion  to  display  the  no  less  admirable 
perfection  of  Christ's  Righteousness.  —  Its  Principle — Extent — Perse- 
verance. 

"Letter  VIII.  Aspasio  describes  a  drought.— Majesty  and  beauty  of 
the  sun,  after  a  night  of  rain. — The  meritorious  excellency  of  Christ's 


The  Literary  Parish-Priest. 


293 


Righteousness  illustrated,  from  the  magnificence  of  His  works,  and  the  j-,^ 
divinity  of  His  person.   

"Letter  IX.  Thcron's  account  of  the  western  cliffs — the  wonders  of  the  Age  41 
ocean — and  the  benefits  of  navigation. 

"Letter  X.  Aspasio  enumerates  the  much  richer  benefits  resulting 
from  the  Imputation  of  Christ's  Righteousness. — Shows  their  happy  in- 
fluence, on  holiness  of  heart,  and  obedience  of  life. 

"Letter  XI.  Aspasio  exemplifies  the  last  particular,  in  two  very 
memorable  instances. — Especially  in  the  conduct  of  Abraham  offering  up 
his  son  Isaac. 

"Letter  XII.  Aspasio  touches  upon  union  with  Christ. — How  described 
in  Scripture. — Its  blessed  and  glorious  effects. 

"Dialogue  XV.  Aspasio  revisits  Theron. — Theron  under  anxiety  of 
spirit. — Partly  to  entertain,  partly  to  comfort  his  friend,  Aspasio  enlarges 
upon  the  bounty  of  the  Creator,  visible  both  in  the  animal  and  vegetable 
world. — The  new  convert  is  slow  of  heart  to  believe. — Evangelical  motives 
to  faith. 

"Dialogue  XVI.  Harvest  scene. — Philenor's gardens. — Statues. — Grove 
of  evergreens. — Nature  of  true  faith. — Its  sure  foundation,  and  sovereign 
supports. 

"Dialogue  XVII.  A  river  voyage.— The  diversified  prospect. — Com- 
parative happiness.— Advantages  of  peace. — A  celebration  of  the  Gospel 
and  its  blessings,  in  a  kind  of  rhapsody. — Christ's  Righteousness  applied, 
to  every  case  of  distress,  and  every  time  of  need." 

Such  is  Hervey's  own  correct  outline  of  his  work.  As  the 
reader  will  easily  perceive,  the  book  is  a  mixture  of  theologi- 
cal teaching  and  scenic  painting,  the  latter  being  used,  as 
Hervey  himself  states,  "  to  soften  the  asperities  of  argument." 
His  "views  of  nature"  are  employed,  not  as  being  essential 
to  the  truths  which  he  wished  to  teach,  but  rather,  to  grace 
his  book  with  ornament,  and  to  render  it  more  readable. 
Whether  this  ought  to  be  regarded  as  an  excellence  or 
a  blemish,  Hervey  leaves  his  readers  to  determine.  He 
writes, — 

"  The  author  confesses  a  very  peculiar  fondness  for  the  amiable  scenes 
of  creation.  It  is,  therefore,  not  at  all  improbable,  but  his  excursions  on 
this  topic  may  be  of  the  diffusive  kind,  and  his  descriptions  somewhat 
luxuriant.  It  is  hoped,  however,  that,  the  benevolent  reader  will  indulge 
him  in  this  favourite  foible." 

Hervey's  work  was  one  of  great  importance.  Of  his  "  lux- 
uriant descriptions  "  nothing  need  be  said,  except,  that,  many 
of  them  are  quite  equal  to  those  in  his  "Meditations  and 


294 


Rev.  James  Hervey  y 


1755  Contemplations."  1  Nearly  all  of  them,  however,  might  have 
~ '■  been  entirely  omitted  without  at  all  interfering  with  the 
principal  doctrines  which  it  was  the  object  of  Hervey  to  teach 
and  vindicate.  They  are  excrescences,  though  beautiful, — 
oases  in  a  doctrinal  arena.  To  many  of  Hervey 's  readers, 
they  would  be  the  most  attractive  sections  of  his  book ;  to 
others,  only  intent  on  pursuing  and  mastering  the  author's 
argument,  they  would  be  embellished  barriers,  and  would  be 
skipped. 

To  Hervey's  doctrines,  considered  as  a  whole,  ortho- 
dox Christians  can  take  no  exception.  Wesley  observed 
with  perfect  justness,  "Most  of  the  grand  truths  of  Christi- 
anity are  herein  explained  and  proved  with  great  strength 
and  clearness/' 2  The  crux  criticorum  was  Hervey's  peculiar 
views  of  what  he  called  "the  imputed  righteousness  of  Christ." 
A  few  brief  extracts  will  show  what  he  meant. 

"  Aspasio.  Justification  is  an  act  of  God  Almighty's  grace;  whereby  He 
acquits  His  people  from  guilt,  and  accounts  them  righteous;  for  the  sake 
of  Christ's  righteousness,  which  was  wrought  out  for  them,  and  is  imputed 
to  them. 

u  Thcron.  Two  of  your  terms  want  some  further  explication.  What  do 
you  understand  by  Christ's  righteousness?  And  what  is  the  meaning  of 
imputed? 

"Aspasio.  By  Christ's  righteousness,  I  understand,  all  the  various 
instances  of  His  active  and  passive  obedience ;  springing  from  the  perfect 
holiness  of  His  heart ;  continued  through  the  whole  progress  of  His  life ; 
and  extending  to  the  very  last  pang  of  His  death.  By  the  word  imputed, 
I  would  signify,  that,  this  righteousness,  though  performed  by  our  Lord, 
is  placed  to  our  account;  is  reckoned  or  adjudged  by  God  as  our  own. 
Insomuch,  that  we  may  plead  it,  and  rely  on  it,  for  the  pardon  of  our  sins ; 
for  adoption  into  His  family;  and  for  the  enjoyment  of  life  eternal.'' 

Again  :  Aspasio  says, — 

"  The  nature  of  justification,  and  the  nature  of  condemnation  are  two 
opposites,  which  will  mutually  illustrate  each  other.  What  is  implied  in 
the  condemnation  of  a  sinner?  He  forfeits  eternal  life,  and  is  doomed  to 
eternal  death.    What  is  included  in  the  justification  of  a  sinner?  It 


1  Wesley  writes  : — "  The  twelfth  dialogue  is  unexceptionable  ;  and  con- 
tains such  an  illustration  of  the  wisdom  of  God  in  the  structure  of  the 
human  body,  as,  I  believe,  cannot  be  paralleled  in  either  ancient  or 
modern  writers""  (Wesley's  "Works,"  vol.  x.,  p.  314). 

2  Wesley's  "  Works,"  vol.  x.,  p.  322. 


The  Literary  Parish-Priest. 


295 


I    supersedes  his  obligation  to  punishment,  and  invests  him  with  a  title  to  j^c; 

happiness.    In  order  to  \hc  first,  there  must  be  a  remission  of  sins.  In   

order  to  the  second,  an  imputation  of  righteousness.    Both  which  arc  ^c  4 
derived  from  Christ's  mediation  on  our  behalf ;  and  both  take  place,  when 
we  are  united  to  that  Divine  Head." 

Tkeron  answers, — 

"This,  I  know,  is  the  fine-spun  theory  of  your  systematic  divines.  But 
where  is  their  warrant  from  Scripture?  By  what  authority  do  they 
introduce  such  subtle  distinctions  ?" 

u  Aspasio.  I  cannot  think  the  distinction  so  subtle,  or  the  theory  so 
finely  spun.  To  be  released  from  the  damnatory  sentence,  is  one  thing; 
to  be  treated  as  a  righteous  person,  is  evidently  another.  Absalom  was 
pardoned,  when  he  received  a  permission  to  remove  from  Geshur,  and 
dwell  at  Jerusalem.  But  this  was  very  different  from  the  re-commence- 
ment of  filial  duty,  and  parental  endearment.  A  rebel  may  be  exempted 
from  the  capital  punishment,  which  his  traitorous  practices  deserve ; 
without  being  restored  to  the  dignity  of  his  former  state,  or  the  rights  of  a 
loyal  subject.  In  Christianity  likewise,  to  be  freed  from  the  charge  of 
guilt,  and  to  be  regarded  as  a  righteous  person,  are  two  several  blessings ; 
really  distinct  in  themselves,  and  often  distinguished  in  Scripture." 

Instances  being  adduced  in  proof  of  this,  Aspasio  continues, 

"Let  me  produce  one  text  more, — 'I  send  thee  to  turn  them  from 
darkness  to  light,  and  from  the  power  of  Satan  unto  God;  that,  they  may 
receive  forgiveness  of  sins,  and  inheritance  among  them  which  are 
sanctified  by  faith  that  is  in  Me'  (Acts  xxvi.  18).  Here  Christ  distin- 
•  guishes  between  remission  of  sins,  and  the  inheritance  of  the  saints; 
between  the  pardon  that  delivers  from  hell,  and  the  justification  that 
entitles  to  heaven.  So  that  the  former  does  by  no  means  constitute  the 
latter;  but  is  connected  with  it,  as  a  link  in  the  same  sacred  chain;  or 
included  in  it,  as  part  of  the  same  glorious  whole. 

"  Theron.  Admitting  your  distinction  to  be  just,  is  not  the  satisfaction, 
made  by  the  death  of  Christ,  sufficient  of  itself  to  obtain,  both  our  full 
pardon,  and  our  final  happiness  ? 

"  Aspasio.  Since  my  friend  has  started  the  question,  I  may  venture, 
with  all  reverence  to  the  divine  counsels,  to  answer  in  the  negative ;  it 
being  necessary,  that,  the  Redeemer  of  man  should  obey,  as  well  as  suffer, 
in  their  stead"  (John  x.  18;  Matt.  iii.  15;  Rom.  v.  17).  "It  should  be 
considered,  Whether  Christ's  sufferings  were  a  complete  satisfaction  of 
the  law?  Complete  they  were  with  regard  to  the  penalty,  not  with  regard 
to  the  precept.  A  distinction  obvious  and  important.  From  whence 
arises  the  following  argument;  which,  for  once,  you  will  allow  me  to 
propose  in  the  logical  form.  By  what  alone  the  law  was  not  satisfied  ;  by 
that  alone  sinners  could  not  be  justified :  By  Christ's  sufferings  alone,  the 
law  was  not  satisfied.  Therefore,  by  Christ's  sufferings  alone,  sinners  could 
not  be  justified.    But  when  we  join  the  active  with  the  passive  obedience 


296 


Rev.  James  Hcrvcy, 


l7SS     °^  our  Lord, — the  efficacy  of  the  one,  with  the  perfection  of  the  other,—  % 
how  does  our  justification  stand  firm,  in  the  fullest  sense  of  the  word  I 

°*e  a.  1 

0  v  We  have  all  that  the  law  demands,  both  for  our  exemption  from  the 
curse,  and  as  a  title  to  the  blessing. 

"  Theron.  But  if  we  are  justified  by  Christ's  fulfilling  the  law,  we  are 
justified  by  works.  So  that,  before  you  can  strike  out  such  a  way  of 
salvation,  you  must  contradict  yourself;  and,  what  is  more  adventurous, 
you  must  abolish  that  fundamental  principle  of  the  Gospel;  'By  the  works 
of  the  law,  shall  no  flesh  be  justified.' 

"  Aspasio.  I  grant  it,  Tkerotu  We  are  justified  by  works.  But  whose? 
The  works  of  Christ,  not  our  own.  And  this  is  very  far  from  contra- 
dicting ourselves;  equally  far  is  it  from  abolishing,  what  you  call  the 
'Gospel-principle.  Between  the  covenant  of  works,  and  the  covenant  of 
grace,  this,  I  apprehend,  is  the  difference :  By  the  former,  man  was  indis- 
pensably bound  to  obey,  in  his  oivii  person.  By  the  latter,  the  obedience 
of  his  surety  is  accepted,  instead  of  his  own.  The  righteousness  required 
by  both,  is,  not  sincere,  but  complete;  not  proportioned  to  the  abilities  of 
fallen  man,  but  to  the  purity  of  the  law,  and  the  majesty  of  the  Lawgiver. 
By  this  means,  the  glory  of  God  as  an  awful  sovereign,  and  the  glory  of 
His  law  as  an  inviolable  system,  are  entirely  preserved  and  illustriously 
displayed.  The  salvation  of  sinners,  neither  clashes  with  the  truth,  nor 
interferes  with  the  justice  of  the  supreme  Legislator.  On  the  contrary,  it 
becomes  a  faithful  and  just  procedure  of  the  most  High  God,  to  justify 
him  that  bclieveth  on  Jesus. 

"  Theron.  Farewell  then  to  our  own  obedience.  No  more  occasion 
for  any  holiness  of  life.  Fine  divinity  truly !  Should  I  not  rather  say  ? 
Downright  Antinomianism ' 

"Aspasio.  No,  my  friend;  Christ  came  not  to  destroy  the  law,  but  to 
fulfil.  He  has  fulfilled  it  to  the  very  uttermost,  in  His  own  person.  He 
has  also  merited  for  us,  and  conveys  to  us,  those  supplies  of  the  Spirit, 
which  alone  can  enable  us  to  yield  faithful  and  acceptable  obedience. 

"  Theron.  My  principal  objection  is  not  satisfied.  I  was  observing, 
that,  according  to  your  manner  of  stating  the  affair,  salvation  is  no  longer 
free,  but  founded  upon  works.  They  are  the  works  of  the  law,  though 
Christ  performs  them.  To  maintain  that  we  are  justified  by  these  works, 
is  to  confound  the  difference  between  the  law  and  the  Gospel. 

"Aspasio.  Though  we  should  admit  your  premises,  we  cannot  acquiesce 
in  your  conclusion.  The  same  righteousness,  by  which  we  are  justified,  is 
both  legal  and  evangelical.  Tegal,  in  respect  to  Christ,  who  was  made 
under  the  law,  that  He  might  obey  all  its  commands.  Evangelical,  in 
respect  to  us,  who  work  not  ourselves,  but  believe  in  the  great  fulfiller  of 
all  righteousness.  We  are  justified  by  works,  if  you  look  forward  to  our 
Surety.  We  are  justified  without  works,  if  you  cast  a  retrospective  view 
on  ourselves.  The  grand  reason,  which  inclines  some  people  to  reject 
this  comfortable  doctrine,  lies  concealed,  if  not  in  an  absolute  disbelief  of 
our  Lord's  eternal  glory  and  Godhead,  yet.  in  unsettled  apprehensions  of 
it,  or  an  habitual  inattention  to  it.  If  our  Saviour  was  not  really  God,  it 
would  be  a  reasonable  practice  to  disavow  the  imputation  of  His  right- 


The  Literary  Parish-Priest. 


297 


^ousness.    Because,  upon  such  a  supposition,  His  obedience  was  no  j^,- 
more  than  bounden  duty ;  in  which  there  could  not  be  the  least  pretence  — 
to  merit,  and  which  could  be  profitable  to  none  but  Himself.    Whereas,   Age  4 
if  we  verily  believe  Him  to  be  the  Incarnate  God,  His  submission  to  the 
law  becomes  an  act  of  voluntary  humiliation.    Which  circumstance, 
together  with  the  transcendent  dignity  of  His  person,  renders  His  obedi- 
ence, not  meritorious  only,  but  inexpressibly  and  infinitely  meritorious. 

"  Theron.  But  if  Christ's  righteousness,  His  very  righteousness,  be 
imputed;  then,  the  true  believers  are  altogether  as  righteous  as  Christ 
Himself.  Whereas,  if  you  maintain,  that,  His  righteousness  is  imputed 
only  as  to  its  effect,  you  will  keep  clear  of  this  rock. 

"  Aspasio.  This,  I  fear,  will  be  like  keeping  clear  of  Scylla,  only  to  fall 
foul  upon  Charybdis.  What  are  the  effects  of  the  Mediator's  righteous- 
ness ?  Pardon  of  sin,  justification  of  our  persons,  and  the  sanctification 
of  our  nature.  Shall  we  say,  these  effects,  these  benefits,  are  imputed  ? 
To  talk  of  their  imputation,  I  think,  is  an  affront  to  sound  sense.  All 
these  benefits  are  not  imputed,  but  imparted;  they  are  not  reckoned  to 
us,  but  are  really  enjoyed  by  us.  Yet  it  does  by  no  means  follow,  that 
believers  are  altogether  as  righteous,  as  Christ;  unless  you  can  prove, 
that,  to  be  the  receiver  is,  in  all  respects,  the  same,  as  to  be  the  Author 
and  Finisher.  The  righteousness  of  Christ  arises  solely  from  Himself; 
the  source  of  ours  subsists  in  another.  Christ's  righteousness  is  originally 
and  absolutely  His  own;  whereas,  it  is  made  ours  in  a  way  of  favour,  and 
gracious  imputation." 

"  Theron.  But  if  Christ's  perfect  obedience  be  accounted  ours,  me- 
thinks,  we  should  have  no  more  need  of  pardoning  mercy  than  Christ 
Himself. 

"  Aspasio.  Yes ;  because  before  this  imputation,  we  were  sunk  in  guilt, 
and  dead  in  sins.  Because,  after  it,  we  are  defective  in  our  duty,  and  in 
many  things  offend. 

"  Theron.  Does  not  this  doctrine  render  the  intercession  of  our  Saviour 
superfluous  ?  What  occasion  have  they  for  an  advocate  with  the  Father, 
whose  righteousness  has  neither  blemish  nor  imperfection  ? 

"Aspasio.  They  stand  in  need  of  an  advocate,  first,  that  they  may 
be  brought  home  to  the  Repairer  of  their  breaches,  and  made  partakers 
of  His  righteousness  by  a  living  faith.  Next,  that  their  faith  may  be 
preserved,  notwithstanding  all  opposition,  steadfast  and  immovable;  or 
rather,  may  be  carried  on,  victorious  and  triumphant,  to  the  end. 

"  Theron.  You  say,  '  Christ  performed  all  that  was  conditionary'  ;  then 
He  repented  for  us,  and  believed  for  us. 

"  Aspasio.  Christ  performed  whatever  was  required  by  the  covenant  of 
works,  both  before  it  was  violated,  and  after  it  had  been  transgressed. 
But  neither  repentance  nor  faith  was  comprehended  in  this  institution. 
It  was  not  therefore  necessary,  neither  indeed  was  it  possible,  for  our 
spotless  and  Divine  Lord  to  repent  of  sin,  or  believe  in  a  Saviour. 

"  Theron.  However,  from  what  you  have  advanced,  this  will  unavoid- 
ably follow — That  a  man  is  to  be  justified,  under  the  character  of  a  noto- 
rious transgressor  of  the  law ;  and  justified  under  the  character  of  a 


1 


298 


Rev.  James  Hervey, 


sinless  observer  of  the  law.  And  what  is  this,  but  a  glari?ig  inconsis- 
tency t 

u  Aspasio.  Not  at  all  inconsistent,  but  absolutely  needful,  if  we  consider 
those  distinct  branches  of  the  Divine  law,  the  preceptive  and  the  petial. 
Both. which,  in  case  of  guilt  already  contracted,  must  necessarily  be  satis- 
fied. Not  at  all  inconsistent,  if  we  take  in  the  two  constituent  parts  of 
justification,  the  acquittance  from  guilt,  and  a  title  to  life.  The  former 
supposes  us  to  be  transgressors  of  the  law;  and  such  the  highest  saints  in 
the  world  are.  The  latter  requires  us  to  be  observers  of  the  law;  and 
such  must  the  inheritors  of  heaven  be.  Much  less  is  this  inconsistent,  if 
we  consider  believers  in  their  personal  and  relative  capacity ;  as  they  are 
in  themselves,  and  as  they  are  in  their  Surety.  Notorious  transgressors 
in  themselves,  they  have  a  sinless  obedience  in  Christ.  The  conscious- 
ness of  that,  will  be  an  everlasting  motive  to  humility ;  the  belief  of  this, 
an  inexhaustible  source  of  joy." 

In  these  extracts,  the  reader  has,  in  Hervey's  own  words,  a 
full  account  of  his  doctrine  of  the  imputed  righteousness  of 
Christ.  All  must  admit,  his  fairness  in  the  putting  of  Theron's 
objections  ;  most  will  doubt  his  successfulness  in  answering 
them.  His  theory,  that,  the  death  of  Christ  bought  the  sin- 
ner's pardon,  and  the  righteousness  of  Christ  procured  for  the 
sinner  the  privileges  and  rights  of  justification  ;  or,  to  speak 
more  precisely,  of  adoption  into  the  family  of  God,  was  a 
speculative  distinction,  without  Scriptural  authority,  and  preg- 
nant with  antinomian  heresy.  He  meant  well;  but  he  missed 
the  mark.    Wesley  was  right,  when  he  said, — 

"  1  The  imputed  righteousness  of  Christ'  is  a  phrase  not  scriptural.  It 
has  done  immense  hurt.  I  have  had  abundant  proof,  that  the  frequent 
use  of  this  unnecessary  phrase,  instead  of  '  furthering  men's  progress  in 
vital  holiness,'  has  made  them  satisfied  without  any  holiness  at  all ;  yea, 
and  encouraged  them  to  work  all  uncleanness  with  greediness."  1 

Hervey's  book  created  great  commotion.  It  was  both 
attacked  and  defended ;  and  was  turned  to  good  purpose 
and  to  bad.  Sandeman,  in  his  "  Letters  on  Theron  and 
Aspasio,"2  both  approved  and  disapproved.  Cudworth,  a  dis- 
senting minister,  in  his  reply  to  Sandeman,3  was  a  warm 
defender  of  his  friend,  the  Church  of  England  rector.  Dr. 


1  Wesley's  "Works,"  vol.  x.,  p.  306. 
Published  in  two  volumes,  8vo,  in  1757. 
8  Published  in  1760,  pp.  224,  octavo. 


The  Literary  Parish-Priest. 


299 


Witherspoon,  "  Minister  of  the  Gospel  in  Beith,"  published  a  j 755 
pamphlet  of  72  pages,  in  1756,  to  show,  that  Hervey's  doc-  Age~~4 
trine  of  justification,  by  imputed  righteousness,  docs  not 
weaken  the  obligations  to  holiness  of  life.  Besides  these, 
other  pamphlets  were  issued,  on  both  sides  of  the  dispute  ; 
but  the  only  one  which  Hervey  himself  answered,  was  a  tract 
by  his  old  friend  Wesley.  This  will  be  noticed  hereafter. 
Meanwhile,  a  selection  from  Hervey's  voluminous  correspond- 
ence will  furnish  the  reader  with  glimpses  of  this  period  of 
Hervey's  history. 

Lady  Frances  Shirley  had  given  him  a  hint,  that  some  one 
wished  to  make  a  present  to  the  author  of  "  Theron  and 
Aspasio."    He  replied  : — 

Weston-Favel,  February  23,  1755. 
"  My  thirst  after  books  is  very  much  allayed.  I  have  bid  adieu  to  the 
curious  and  entertaining  inventions  of  wit,  or  discoveries  of  science.  My 
principal  attention  is  now  devoted  to  the  sacred-  oracles  of  inspiration. 
These  I  should  be  glad  to  have  in  their  noblest  form  and  highest  perfec- 
tion ;  and,  I  find,  there  is  now  published  a  very  fine  edition  of  the  Hebrew 
Scriptures,  by  Father  Houbigant.  Such  a  present  would  be  singularly 
acceptable,  and,  I  hope,  it  would  be  beneficial.  I  do  not  know  the  price : 
though,  I  fear,  it  will  be  costly;  as  it  consists  of  four  tomes  in  folio,  and 
as  Hebrew  printing  is  uncommonly  expensive."  1 

The  next  refers  to  the  same  subject,  and  to  his  being 
thanked  for  a  copy  of  his  "  Theron  and  Aspasio,"  by  Her 
Royal  Highness  the  Princess  of  Wales. 

'•''March  I.  If  what  I  mentioned  be  an  improper  proposal,  you  will  have 
such  a  kind  regard  to  the  unadvised  writer,  as  to  stifle  and  suppress  his 
project.  My  heart  is  not  set  on  that  or  any  other  book.  As  I  have  the 
Bible  in  its  pure  and  sacred  original,  I  can  dispense  with  the  circumstance 
of  a  grand  and  pompous  form. 

"  I  have  received  a  very  friendly  letter  from  the  bishop ;  and  Dr.  Hales 
has  transmitted  to  me  the  thanks  of  her  royal  highness.  Alas,  madam  ! 
what  good  does  this  do  me  ?  Or,  if  I  were  presented  to  a  deanery,  v/hat 
service  would  that  do  me  when  I  stand  at  the  great  tribunal  ?  Blessed 
Jesus,  let  not  my  poor  endeavours  be  rewarded  with  such  chaff !  Be  Thou 
glorified;  let  souls  be  edified ;  and  then  they  who  read,  and  he  who  wrote, 
may  one  day  rejoice  together." 


1  Three  wreeks  afterwards,  Lady  Frances  Shirley  herself  sent  this  valu- 
able work  to  Hervey,  who  described  the  present  as  "  a  magnificent  and 
beautiful  set  of  books;  the  paper  fine;  the  type  grand;  the  binding  rich; 
the  principal  contents  invaluable." 


3oo 


Rev.  James  Hervey, 


1755        The  demand  for  Hervey's  book  was  such,  that,  though  the 
A~4i  mst  edition  consisted  of  nearly  six  thousand  copies,  a  second 
edition  was  almost  immediately  required.    He  writes  to  the 
Rev.  John  Ryland  : — 

11  March  8.  We  have  begun  another  edition,  and  ventured  to  print 
three  thousand.  Any  remarks  and  improvements  will  be  extremely  wel- 
come ;  but  they  must  be  communicated  soon,  otherwise,  perhaps,  they 
cannot  take  place ;  for  it  was  proposed  to  begin  upon  each  volume  at 
once;  and  proceed,  by  means  of  several  hands,  and  several  presses,  with 
great  expedition. 

"  The  Princess  of  Wales,  and  my  other  noble  friends,  were  pleased  to 
receive  my  books,  in  a  very  candid  and  obliging  manner."  1 

Seven  days  later,  he  wrote  again  :— 

"March  15.  The  author  of  the  London  Magazine  has  taken  notice  of 
1  Theron  and  Aspasio/  and,  really,  in  a  very  respectful  and  honourable 
manner.  My  sentence  in  the  Gentleman's  Magazine  is  respited  till 
next  month.  I  know  not  whether  the  Monthly  Review  has  taken  me 
to  task;  but  this  I  know,  that,  if  God  be  for  us,  it  matters  not  who  is 
against  us.';  2 

Hervey  perceived  his  book  would  be  attacked  on  the 
ground,  that,  his  doctrine  of  the  imputed  righteousness  of 
Christ  led  to  Antinomianism  ;  and  he  already  entertained 
the  idea  of  writing  another  work  as  a  sort  of  appendix  to 
his  former  one.  Under  the  date  of  March  19,  1755,  he 
observes  : — 

"  I  proposed  to  have  closed  the  plan  of '  Theron  and  Aspasio '  with  an 
explicit  and  pretty  copious  treatise  on  evangelical  holiness  or  obedience ; 
and  to  have  shown  my  true  believer  in  his  dying  moments.  If  your 
thoughts  should  happen  to  take  such  a  turn,  be  so  good  as  to  suggest 
what  you  think  the  most  advisable  and  advantageous  way  of  managing 
this  important  point.  This  would  most  effectually  stop  the  mouths  of 
Arminians,  and  be  the  best  security  against  the  abuses  of  Antinomians. 
I  could  wish,  if  it  were  the  Lord's  will,  that  I  might  live  to  furnish  out 
one  more  volume  of  this  kind." 

The  sale  of  "Theron  and  Aspasio"  proceeded  with  such 
rapidity,  that,  the  second  edition  was  made  larger  than 
Hervey  and  his  publisher  had  originally  agreed.  Hence  the 
following  : — 

"April  5.  Our  new  edition  goes  on  at  a  great  rate.    They  have  finished 


Letters  to  Rvland,  No.  15. 
2  Ibid.,  No.  16. 


i  nc  literary  rarisu-rriest. 


301 


very  near  half  of  each  volume:  and  my  publisher,  presuming  that  I      1 755 
should  have  no  objection,  took  the  liberty  of  making  the  edition  consist  ^  \ 
of  4,000,  instead  of  3,000,  on  which  we  had  agreed.    I  suppose  he  was 
prompted  to  do  this,  by  finding  a  call  for  the  piece."  1 

In  revising  the  work  for  this  second  edition,  he  earnestly 
asked  the  help,  not  only  of  John  Ryland,  the  Baptist  minister, 
but  of  William  Cudworth,  the  minister  of  an  Independent 
congregation,  in  Margaret  Street,  London.  To  the  latter,  he 
wrote  as  follows  : — 

"April  22.  The  doctrine,  which  you  approve  in  my  essay,  and  have 
clearly  displayed  and  fully  proved  in  your  own  writings,  is  not  relished  by 
everybody;  no,  not  by  many  pious  people.  I  take  the  liberty  to  send 
you  a  couple  of  letters  containing  objections.2  I  wish  you  would  be  so 
kind  as  to  consider  them,  and,  in  your  concise  way,  which  I  much  admire, 
to  make  your  remarks  upon  them.  I  am  not  shaken  in  my  opinion  by 
these  attacks  ;  but  I  should  be  glad  to  deliver  it  more  clearly,  and 
establish  it  more  firmly,  in  another  edition. 

"  I  heartily  wish  you  success  in  your  projected  work.3  I  assure  you,  it 
is  my  opinion,  that,  such  a  book,  if  well  executed,  will  be  one  of  the  most 
valuable  services  to  the  present  age.  You  will  not,  I  hope,  be  too  hasty. 
Mr.  Wesley  has  huddled  over  his  performance 4  in  a  most  precipitate, 
and,  therefore,  most  imperfect  manner.  One  would  think,  his  aim  was, 
not  to  select  the  best  and  noblest  passages,  but  to  reprint  those  which 
came  first  to  hand. 

Cudworth  responded  to  the  request  of  Hervey ;  and  the 
two  henceforward  became  ardently  attached  and  confiding 
friends.  This,  if  it  did  not  actually  create,  widened  the 
breach  between  Hervey  and  his  old  adviser,  Wesley.  Ten 


1  Letters  to  Ryland,  No.  17. 

2  Objections  to  Dialogue  xvi.  In  other  words,  that,  saving  faith  is  "A 
real  persuasion,  that  the  blessed  Jesus  has  shed  His  blood  for  me,  and 
fulfilled  all  righteousness  in  my  stead :  that,  through  this  great  atonement 
and  glorious  obedience,  He  has  purchased,  even  for  my  sinful  soul,  recon- 
ciliation with  God,  sanctifying  grace,  and  all  spiritual  blessings " ;  and 
that,  in  the  case  of  a  man  convinced  of  his  sin  and  danger,  this  is  the 
only  requisite  in  order  to  the  obtaining  of  pardon,  and  adoption  into  the 
family  of  God. 

3  "  An  intended  collection  of  the  most  evangelical  pieces  from  the 
beginning  of  the  Reformation  down  to  the  present  day." 

4  Wesley's  "  Christian  Library,  consisting  of  Extracts  and  Abridg- 
ments of  the  Choicest  Pieces  of  Practical  Divinity,  which  have  been 
published  in  the  English  Tongue."  In  fifty-one  volumes,  i2mo;  begun 
in  1749,  and  now  being  completed,  in  1755.  Hervey's  critique  is  unjust, 
and  indicates  the  alienation,  which  already  existed  between  the  two 
Oxford  Methodists. 


302  Rev.  James  Hervey, 

1755  years  before,  Wesley  and  Cudworth  had  come  into  collision, 
7Ta\  by  Wesley's  publication  of  his  two  Dialogues  "  between  an 
Antinomian  and  his  friend  ;  "  partly  written  in  answer  to  a 
"  Dialogue  "  which  Cudworth  himself  had  published.  Wesley, 
rightly  or  wrongly,  accounted  Cudworth  an  Antinomian,  and 
spoke  of  him  with  a  severity  which  he  seldom  used.  Cud- 
worth resented  this  ;  angry  feelings  were  engendered  ;  and, 
beyond  a  doubt,  Hervey's  affection  and  respect  for  Wesley 
were  lamentably  abated. 

The  year  1755  was  a  crisis  in  the  history  of  the  Societies, 
which  had  been  founded  by  the  labours  of  Wesley  and  his 
itinerant  evangelists.  At  a  Conference,  held  at  Leeds,  three 
days  were  spent  in  discussing  the  momentous  question, 
whether  the  Methodists  should  separate  from  the  Established 
Church.  It  was  on  this  occasion,  that,  Charles  Wesley  com- 
posed and  published  his  famous  poetical  "  Epistle "  to  his 
brother.    Hervey  heard  of  this,  and  wrote  as  follows  :  — 

"  1 75 5>  July  5.  I  have  just  now  read  advertised  in  the  magazine,  the 
following  book,  *  An  Epistle  from  Charles  Wesley  to  John  Wesley.'  Has 
your  ladyship  seen  or  heard  of  it?  If  you  have,  be  so  good  as  to  inform 
me  of  the  design  and  contents.  I  hope,  there  is  no  hostility  commenced 
between  the  brothers.  I  have  no  connection,  nor  correspondence  with 
them,  but  should  be  sorry  for  such  an  event."  1 

Hervey  had  ceased  to  write  to  Wesley ;  but  Wesley  wrote 
to  him.    Hence  the  following  : — 

"Weston,  August,  1755. 

"  Pray  return  Mr.  Wesley's  letter.  I  find,  by  private  intelligence,  that, 
he  has  shown  it  in  London  ;  and  has  thought  proper  to  animadvert  upon 
me,  by  name,  from  his  pulpit.  I  am  inclined  to  take  no  notice  either  of 
his  preaching  or  his  writing. 

"  My  good  friend,  Mr.  Whitefield,  is  now  at  my  house.  He  purposes 
to  lift  up  his  voice  at  Northampton,  and  proclaim  the  acceptable  year  of 
the  Lord."  2 

Did  Hervey  get  his  " private  intelligence"  from  Whitefield? 
Probably  he  did.  It  is  a  curious  fact,  that,  at  this  very  time, 
there  was  a  misunderstanding  between  Wesley  and  White- 
field,  respecting  Methodist  affairs  at  Norwich  ; 3  and,  though 


1  Letters  to  Lady  F.  Shirley,  No.  83. 
2  Letters  to  Ryland,  No.  19. 
8  See  Whitefield's  "  Works,"  vol.  iii.,  p.  133. 


1  he  Literary  farisli-rncst. 


there  was  no  breach  of  friendship,  it  is  not  at  all  unlikely,  1755 
that,  this  and  cognate  matters  would  be  the  subject  of  con-  Age~~4 
versation  at  the  meeting  which  Hervey  mentions. 

Whitefield  was  at  Weston-Favel  on  August  30  ;  and  here 
he  wrote  several  letters,  remarking  in  one  of  them  : — "  Mr. 
Hervey  is  now  writing  another  volume,  upon  Sanctification." 
This,  of  course,  was  the  work  which  has  been  already  named ; 
but  which  was  never  published.  Ten  days  after  Whitefield's 
visit,  Hervey  described  his  plan,  in  a  long  letter,  from  which 
the  following  is  an  extract : — 

"  Weston-Favel,  September  10,  1755. 

"  My  dear  Friend, — I  esteem  your  letters  as  treasures.  Though  I 
destroy  almost  all  I  receive,  every  one  of  yours  is  preserved. 

"  The  grasshopper  is  a  burden  to  me.  Every  blast  blows  me  down,  or 
my  continual  indisposition  and  inconceivable  languors  pierce  through  me. 
I  now  hang  a  swelled  face  over  my  paper;  occasioned  only  by  taking  the 
air  yesterday  in  my  chair,  and  finding  a  sharper  atmosphere,  than  for 
many  weeks  I  had  been  accustomed  to.  Pray  for  me,  dear  sir,  that, 
established  in  Christ,  and  strong  in  His  faith,  I  may  be  looking  for,  and 
hasting  to  the  coming  of  the  day  of  God;  when  this  poor,  enervated, 
crazy  body,  will  be  made  like  unto  Christ's  glorious  body.  * 

"  I  live  with  my  mother  and  sister.  Our  method  is,  every  morning  at 
nine,  when  we  breakfast,  to  read  a  verse  or  two  from  the  Bible,  and  make 
it  the  subject  of  our  conversation,"  etc.,  etc. 

"I  desire  your  opinion  concerning  the  plan  of  my  new  work;  which, 
with  a  weak  hand  and  desponding  heart,  I  have  sketched  out,  though  with 
very  little  hope  of  being  enabled  to  execute. 

"  The  Plan  of  the  Supplement  to  Theron  and  Aspasio. 

"  Pleasure  and  happiness  of  Christ's  religion  (for  I  am  of  the  same 
mind  with  Mr.  Marshall,  in  his  Treatise  on  Sanctification,  namely,  that, 
we  must  partake  of  the  comforts  of  the  Gospel,  before  we  can  practise 
the  duties  of  the  law). — Theron  oppressed  with  fears,  on  account  of  his 
numerous  sins. — Discouraged  with  doubts  on  account  of  his  imperfect 
obedience. — The  cordials  of  the  Gospel  re-administered,  with  some  addi- 
tional spirit  and  strength. — Objections  to  assurance  of  faith,  stated, 
discussed,  answered. —Vital  holiness;  its  nature,  necessity,  excellency. — 
Its  grand  efficient,  the  blessed  Spirit. — Its  principal  instrument,  true 
faith;  mixed  with  which,  the  Scriptures,  the  Lord's  Supper,  prayer,  the 
divine  promises,  are  powerful  and  effectual  means ;  disunited  from  which, 
they  are  a  dead  letter  and  insignificant  ordinances. — The  evangelical 
principles  of  holiness,  such  as,  'I  beseech  you  by  the  mercies  of  God'; 
'  Ye  are  bought  with  a  price';  'Ye  are  the  temples  of  the  living  God'; 
etc. — All  these  privileges,  though  not  hereditary,  yet  indefeasible;  or  the 
final  perseverance  of  the  believer. — Our  friends  part;  renew  their  corre- 
spondence; Theron  desires  to  glorify  the  God  of  his  salvation,  asks  advice 


304  Rev.  James  Hervey, 


17--  concerning  the  best  method  of  family  worship,  educating  children,  in- 
—  .  structing  servants,  edifying  acquaintance.— On  each  of  these  particulars, 
Se  41  Aspasio  satisfies  his  inquiry,  enlarges  on  the  subject  of  education, 
especially  of  daughters ;  as  that  seems  to  be  the  most  neglected,  or  the 
proper  way  of  conducting  it  least  understood.— Letter  on  the  covenant  of 
grace,  comprising  the  substance,  and  being  a  kind  of  recapitulation,  of  the 
three  foregoing  volumes. — Aspasio  seized  with  a  sudden  and  fatal  illness  ; 
his  sentiments  and  behaviour  in  his  last  moments. 

"  If,  dear  sir,  you  see  anything  in  this  plan,  that  is  improper;  anything 
that  is  defective,  supply  it;  and  if  any  thoughts  occur  on  any  of  the 
topics,  be  so  kind  as  to  suggest  them." 

Hervey,  certainly,  had  great  encouragement  to  con- 
tinue the  employment  of  his  pen.  The  first  edition  of 
"  Theron  and  Aspasio/'  as  already  stated,  consisted  of  nearly 
six  thousand  copies  ;  and  the  second  of  four  thousand  ;  and 
yet,  within  nine  months  from  the  time  when  the  work  was 
first  published,  a  third  edition  issued  from  the  press. 

No  wonder,  that,  the  book  obtained  the  attention  of 
Hervey's  old  friend,  Wesley.  The  first  three  of  the  Dialogues 
had  been  submitted  to  him,  in  manuscript,  for  his  revision, 
and  he  had  sent  "  some  important  alterations."  Now  he  read 
the  whole  of  Hervey's  work,  not  only  once,  but  twice,  and 
says,  "  I  wrote  him  my  thoughts  freely,  but  received  no 
answer."  This  was  probably  the  letter  which  Hervey  men- 
tions, in  one  of  the  foregoing  pages,  under  the  date  of 
"August,  1755."  In  a  little  more  than  a  year  afterwards, 
Wesley  wrote  again  ;  and  this  letter,  he  himself  subsequently 
published  ;  though,  he  says, — 

"At  the  time  I  wrote,  I  had  not  the  least  thought  of  making  it  public. 
I  only  spoke  my  private  thoughts,  in  a  free,  open  manner,  to  a  friend 
dear  as  a  brother, —  I  had  almost  said,  to  a  pupil, — to  a  son;  for  so  near 
I  still  accounted  him." 

No  doubt  this  second  letter  contained  the  substance  of  the 
former  one.  There  is  much  in  Hervey's  book  which  Wesley 
heartily  commends  :  the  chief  points  of  animadversion  are 
two.  (1)  He  begs  that  Hervey  will  lay  aside  the  phrase  "  the 
imputed  righteousness  of  Christ,"  adding,  "  it  is  not  scriptural, 
it  is  not  necessary,  it  has  done  immense  hurt."  Unprejudiced 
readers  must  allow  that  this  position  is  impregnable.  Many 
of  Wesley's  critiques  are  so  brief  as  to  be  almost  blunt,  but 


The  Literary  Parish-Priest. 


305 


they  serve  to  show  that  Hervcy's  interpretation  of  scriptural  1755 
texts,  in  support  of  his  favourite  idea  of  the  Imputed  Right-  Age~4 
eousness  of  Christ  is,  in  many  instances,  at  least,  arbitrary 
and  incorrect ;  and,  in  all  instances,  insufficient  for  his  pur- 
pose. To  this  part  of  Wesley's  letter  no  exception  ought  to 
have  been  taken.  True,  it  destroys  the  pivot  on  which  the 
whole  of  Hervey's  book  is  made  to  turn  ;  but  all  that  is  said 
is  relevant,  and  there  is  nothing  that  is  disrespectful.  Wesley's 
remarks  were  pointed,  but  not  intended  to  be  impolite.  (2) 
The  other  section  of  Wesley's  criticisms,  while  correct  in 
sentiment,  are  perhaps  hardly  pertinent.  Hervey,  to  some 
extent,  was  undoubtedly  a  Calvinist ;  but  he  never  taught,  or 
held  the  doctrines  of  unconditional  election  and  reprobation. 
Remembering  this,  Wesley  was  scarcely  fair  in  such  comments 
as  the  following  : — 

"  1  The  righteousness  wrought  out  by  Jesus  Christ  is  wrought  out  for 
all  His  people,  to  be  the  cause  of  their  justification,  and  the  purchase  of 
their  salvation.  The  righteousness  is  the  cause,  and  the  purchase.'  So 
the  death  of  Christ  is  not  so  much  as  named  !  '  For  all  His  people.' 
But  what  becomes  of  all  other  people  ?  They  must  invariably  perish  for 
ever.  The  die  was  cast  or  ever  they  were  in  being.  The  doctrine  to  pass 
them  by  has — 

"  *  Consigned  their  unborn  souls  to  hell, 

And  damned  them  from  their  mother's  womb.' 

"  I  could  sooner  be  a  Turk,  a  deist,  yea,  an  atheist,  than  I  could  believe 
this.  It  is  less  absurd  to  deny  the  very  existence  of  God,  than  to  make 
Him  an  almighty  tyrant. 

" '  The  whole  world  and  all  its  seasons  are  rich  with  our  Creator's 
goodness.  His  tender  mercies  are  over  all  His  works.'  Are  they  over  the 
bulk  of  mankind?  Where  is  His  goodness  to  the  non-elect?  How  are 
His  tender  mercies  over  them?  His  temporal  blessings  are  given  to 
them.  But  are  they  blessings  to  them  at  all  ?  Are  they  not  all  curses  ? 
Does  not  God  know  they  are  ?  that,  they  will  only  increase  their  damna- 
tion ?  Does  He  not  design  they  should  ?  And  this  you  call  goodness  ! 
This  is  tender  mercy  ! 

"  '  May  we  not  discern  pregnant  proofs  of  goodness  in  each  individual 
object?'  No  ;  on  your  scheme,  not  a  spark  of  it,  in  this  world  or  the 
next,  to  the  far  greater  part  of  the  work  of  His  hands. 

<4<  This  is  His  tender  complaint,  They  will  not  come  unto  me  !'  Nay, 
that  is  not  the  case  ;  they  cannot.  He  Himself  has  decreed  not  to  give 
them  that  grace  without  which  their  coming  is  impossible. 

"  '  The  grand  end  which  God  proposes  in  all  His  favourable  dispen- 
sations to  fallen  man  is  to  demonstrate  the  sovereignty  of  His  grace.' 

X 


306 


Rev.  James  Hervey, 


1755     Not  so  :  to  impart  happiness  to  His  creatures  is  His  grand  end  herein. 
A^e~" 4.1    Barely  to  demonstrate  His  sovereignty  is  a  principle  of  action  fit  for  the 
b         Great  Turk,  not  the  Most  Hi^h  God." 


If  Hervey  had  taught  the  doctrines  of  ultra-Calvinism, 
such  strictures,  though  strongly  worded,  would  not  have  been 
unjust.  But  the  question  is,  did  Hervey  hold  the  tenets  of 
unconditional  election  and  reprobation  ?  If  he  did,  Wesley 
was  not  unfair ;  if  otherwise,  Wesley's  remarks  are  not 
applicable.  Hervey  probably  clung  to  the  doctrine  of  elec- 
tion ;  and,  it  may  be  said,  this  inevitably  involves  the  doctrine 
of  reprobation ;  but  there  is  no  evidence  that  Hervey  re- 
garded it  in  such  a  light.  On  this  subject,  the  man  must  be 
allowed  to  be  his  own  exponent.  In  a  letter,  written  to  Lady 
Frances  Shirley,  immediately  after  Wesley  had  sent  him  his 
criticisims  on  "  Theron  and  Aspasio,"  Hervey  observes  : — 

Weston,  November  25,  1755. 

"  There  is,  doubtless,  abundance  to  be  said  against  Predestination.  And 
abundance  has  been  said,  with  great  force  of  argument,  for  its  support,  and 
that  by  men  of  the  most  eminent  learning  and  exalted  piety.  As  this  is  the 
case,  and  as  it  is  not  necessary  to  faith  and  salvation  either  that  avc  should 
embrace  or  that  we  should  reject  the  doctrine,  I  think  we  may  prudently 
and  safely  acquiesce  in  the  advice  of  a  great  scholar  and  a  great  saint  : 
4  Let  a  man  go  to  the  grammar-school  of  faith  and  holiness  before  he 
enters  the  university  of  election  and  predestination.'  I  am  at  the  gram- 
mar-school ;  and  there,  perhaps,  I  shall  continue,  till  I  hear  the  voice 
from  heaven,  saying,  Come  up  hither,  and  I  will  show  thee  what  thou 
couldest  not  comprehend  in  the  regions  below.  Madam,  shall  I  have  the 
honour  of  your  ladyship  for  a  form-fellow?  You  shall  be  the  head-scholar ; 
only  be  content  to  allow  us  your  company,  and  do  not  leave  us  for  a 
higher  class.  Let  us  study  the  glories  of  Christ's  person,  and  the  love  of 
His  heart ;  let  us  contemplate  His  infinite  satisfaction  and  everlasting 
righteousness.  May  the  knowledge  of  these  grand  doctrines  be  revealed 
in  our  hearts  by  the  blessed  Spirit  !  May  the  faith  of  these  unspeakable 
privileges  comfort  our  souls,  purify  our  affections,  and  work  by  love! 
Then  we  shall,  ere  long,  see  every  dark,  mysterious  point  cleared  up  to 
our  full  satisfaction.  We  shall  see,  without  a  veil,  the  shining  and 
adorable  perfections  of  our  God.  We  shall  know  His  unsearchable 
counsels  and  wonderful  ways,  even  as  we  are  known. 

"In  the  meantime,  I  would  beg  leave  to  decline  all  controversy.  I  can 
very  freely  converse  or  correspond  with  persons  who  either  adopt  or  dis- 
card Predestination  ;  provided,  they  will  not  drag  in  the  litigated  proposi- 
tion, and  force  me  to  engage  in  disputation.  But,  if  they  are  determined 
to  obtrude  the  bone  of  contention,  I  had  much  rather  remain  alone  and 


The  Literary  Parish-Priest. 


307 


in  silence;  for,  I  readily  confess,  that  I  am  not  master  of  the  subject.  1756 
Therefore  it  would  be  very  unadvised  in  me  to  undertake  either  its 
establishment  or  refutation.  ^G  ^ 

"  I  believe,  I  must  desire  your  ladyship  to  return  this  letter,  with  your 
free  remarks  upon  it,  because  I  do  not  know  but  I  shall  be  obliged 
to  explain  myself  on  this  subject  before  the  public.  Because  a  person,1 
who  makes  a  great  figure  in  the  religious  world,  has  sent  me  some 
critical  remarks  and  pretty  keen  censures  on  my  late  work,  but  inveighs 
particularly  against  my  predestination  principles  ;  at  which  I  am  some- 
what surprised,  because  I  have  (whatever  my  sentiments  are)  studiously 
avoided  this  peculiarity  ;  I  have  but  barely  mentioned  it,  in  the  apostle's 
own  words  ;  only  in  an  incidental  manner  ;  and  without  explaining, 
enlarging  upon,  or  inculcating  it." 

On  receiving  Wesley's  letter,  Hervey  wrote  to  his  friend 
Ryland  as  follows  : — 

"  1756,  November  29.  Herewith,  you  have  the  grand  attack  from  Mr. 
Wesley,  of  which  I  apprised  you  some  time  ago.  Examine  it  closely  ; 
return  it  speedily  ;  and,  if  you  please,  confute  it  effectually  ;  demolish 
the  battery,  and  spike  up  the  cannon.  I  have  not  answered  in  any 
shape,  and,  when  I  do  answer  with  my  pen,  I  propose  nothing  more  than 
a  general  acknowledgment,  and  an  inquiry,  whether  he  proposes  to  print 
his  animadversions." 

Wesley's  strictures  were  printed  in  1758  ;  and  till  then  we 
must  leave  the  subject. 

The  only  pieces  published  by  Hervey  in  1756,  were  a 
"  Recommendatory  Letter,"  prefixed  to  his  favourite  book, 
"Marshall's  Gospel  Mystery  of  Sanctification  ";  and  a  "Pre- 
face" to  "Jenks's  Meditations,"  the  latter  of  which  was 
reprinted,  in  two  volumes,  by  Hervey's  expressed  desire. 2 
Besides  these,  however,  he  preached  three  sermons,  which  he 
subsequently  committed  to  the  press,  with  the  titles, — "  The 


1  Doubtless,  Wesley. 
2  Whitefield,  in  a  letter  to  Hervey,  dated,  December  9th,  1756,  ob- 
serves:— "Last  night,  Mr.  M          informed    me,  that,   Mr.  C  " 

(udworth  ?)  "  showed  him  a  pamphlet,  wrote  on  purpose  to  prove  the 
fundamental  errors  of  my  printed  sermons,  and  that  you  had  offered  to 
preface  it,  but  he  chose  you  should  not.  That  this  is  true,  I  as  much 
believe,  as  that  I  am  now  at  Rome.  But  I  wish  that  my  dear  friend  may 
not  repent  his  connection  and  correspondence  with  some,  when  it  is  too 

late.    This  is  my  comfort,  I  have  delivered  my  soul.    Mr.  R   has 

sent  me  the  two  volumes  of  i  Jenks's  Meditations/  and  desires  me  to  an- 
nex my  recommendation  to  yours.  I  have  answered,  that,  it  will  not  be 
prudent,  or  beneficial  to  him,  so  to  do.  I  fear  they  are  too  large  to 
go  off." 


308 


Rev.  jfames  Hervey, 


1756  Time  of  Danger  ;"  "  The  Means  of  Safety  ;"  and  "  The  Way 
.\ge~42  °f  Holiness."  1 

Hervey's  published  sermons  are  few  in  number,  principally 
because  the  sermons  he  preached  were  never  written. 

"  I  have  never,"  said  he,  "  since  I  was  minister  at  Weston,  used  written 
notes  ;  so  that  all  my  public  Discourses  are  vanished  into  air;  unless  the 
blessed  Spirit  has  left  any  traces  of  them,  on  the  hearts  of  the  hearers. 
And,  though  I  have  many  Discourses,  that  were  written  before  I  discon- 
tinued the  use  of  notes,  they  are  all  penned  in  short-hand,  and  are  in- 
telligible to  none  but  the  writer.  I  sometimes  speak  to  my  people  an 
hour  together;  but  I  always  blame  myself  for  it.  It  detains  the  congre- 
gation too  long.  It  renders  the  Discourse  tiresome  to  be  heard,  and 
almost  impossible  to  be  remembered.  This  is  one  of  the  inconveniences 
attending  the  extempore  method  of  preaching.  We  forget  how  the  time 
passes  away."2 

The  reason,  why  he  wrote  and  published  the  three  sermons 
above  mentioned,  he  states  in  a  letter  to  Lady  Frances 
Shirley, — 

"  I  am  inclined,"  said  he,  "  to  print  two  or  three  Sermons,  preached  on 
the  late  Fast-Days.  These,  for  some  particular  reason,  I  happened  to 
take  down  in  short-hand.  As  I  have  seen  no  Discourses,  on  this 
occasion,  that  were  sufficiently  cvaiigelical,  I  have  a  strong  desire,  for 
the  supply  of  this  one  defect  only,  to  appear  on  the  stage."  "  Here,"  he 
observed  to  Mr.  Ryland,  "  I  shall  make  a  sacrifice  of  all  my  reputation 
(if  I  ever  had  any),  with  the  elegant  and  polite  ;  and  let  it  go,  freely  let  it 
go,  if  any  honour  may  redound  to  the  Lord  our  Righteousness." 

At  the  time,  England  was  at  war  with  France  ;  and  many 
of  the  sermons  preached  on  the  day  of  national  humiliation 
were  published  ;  but  Hervey  was  not  satisfied.    He  writes  : — 

"The  author  pretends  to  nothing  refined  or  extraordinary;  he  affects 
neither  brilliant  thought,  nor  polished  style ;  equally  remote  from  nice 
criticism  and  profound  learning,  his  Discourses  are  studiously  plain,  and 
brought  down  to  the  level  of  the  meanest  capacity.  '  What  then  is  his  mo- 
tive V  This  is  the  very  truth.  In  several  of  the  sermons,  published  on  this 
occasion,  the  one  thing  needful  seems  to  be  overlooked.  Christ  and  His 
free  grace, — Christ  and  His  great  salvation, — are  either  totally  omitted,  or 
but  slightly  touched.  Till  these  doctrines  are  generally  inculcated,  the 
most  eloquent  harangues  from  the  pulpit,  or  the  most  correct  disserta- 


These  Sermons  were  published  in  1757;  but  preached  in  1756. 
2  Letters  to  Lady  F.  Shirley,  Nos.  91  and  95. 


The  Literary  Parish-Priest. 


309 


tions  from  the  press,  will  be  no  better  than  a  pointless  arrow,  and  a  bro-  1756 

ken  bow."  — 

Age  42 

Space  forbids  giving  an  outline  of  Hervey's  sermons.1 
Suffice  it  to  say,  that,  they  are  able  and  eloquent,  and  in- 
tensely earnest  and  faithful.  If  such  were  a  fair  specimen  of 
his  pulpit  performances,  Hervey's  preaching  must  have  been 
as  remarkable  as  his  writings ;  and,  had  he  possessed  White- 
field's  voice  and  elocution,  the  effects  would  have  been  some- 
thing marvellous.  Mr.  Ryland,  who  visited  him  at  Weston- 
Favel  twice  a  year,  observes, — 

"  He  loved  simplicity  in  his  manner  of  preaching.  He  had  no  com- 
plicated and  perplexed  conceptions ;  no  crowd  of  thoughts  to  overwhelm 
his  own  understanding,  or  the  conceptions  of  his  hearers.  In  all  his  ser- 
mons, you  might  discern  a  clear  and  easy  arrangement ;  nothing  tedious ; 
no  long-winded  periods;  no  perplexing  parentheses;  no  tiresome  cir- 
cumlocutions; but  everything  adapted  to  the  weakest  memory  of  his 
auditors.  He  despised  and  avoided  all  boisterous  noise, — all  rude  and 
violent  vociferation  in  the  pulpit.  His  subjects  were  always  serious  and 
sublime :  they  might  well  be  ranged  under  three  heads, — Ruin,  Righteous- 
ness, and  Regeneration.  He  always  steered  a  middle  course,  between  a 
haughty  positivity,  and  a  sceptical  hesitation.  He  made  it  an  invariable 
rule  to  be  thoroughly  convinced  of  the  truth  and  importance  of  his  sub- 
ject, before  he  proceeded  to  state  and  defend  it ;  but,  when  he  was  once 
in  possession  of  a  truth,  he  held  it  with  the  greatest  fortitude  and 
tenaciousness.  He  considered  very  minutely  the  state  of  all  his  hearers. 
He  did  not  preach  to  a  promiscuous  auditory,  as  though  they  were  all 
converted  to  Christ ;  nor  did  he  treat  true  believers  as  though  they  were 
in  an  unregenerate  state." 

"He  preached  without  notes,"  says  his  friend,  Dr.  Stonehouse,  "ex- 
cepting that  he  had  before  him  a  small  leaf  of  paper,  on  which  were 
written,  in  short-hand,  the  general  heads  and  particulars  of  the  sermon, 
which  he  sometimes  looked  at,  and  sometimes  not.  He  was  very  regu- 
lar in  his  plans,  nor  was  he  very  long;  from  thirty  to  forty  minutes  was 
his  usual  time ;  rarely  longer.  His  weakness  rendering  him,  for  several 
months  before  his  death,  incapable  of  speaking  any  length  of  time  to  his 
congregation,  he  shortened  his  discourses,  and  took  a  most  useful  method 


1  Hervey's  Fast-Day  Sermons  had  an  enormous  circulation.  In  a  let- 
ter, dated  August  5,  1758,  he  writes, — "Besides  six  thousand  printed  in 
London,  an  edition  was  printed  in  Scotland,  which  was  speedily  sold  off. 
I  was  also  desired,  by  a  Society  established  for  giving  away  religious 
books  among  the  poor,  to  grant  them  leave  to  print  an  impression  for 
this  purpose.  In  Ireland  they  have  been  printed.  Into  Dutch  they  are 
translated ;  and  a  letter,  from  America,  informs  me,  that,  they  have  been 
reprinted  there."    All  this  was  within  two  years  of  their  first  publication. 


Rev.  Ja?nes  Hervey, 


55  of  inculcating  his  instructions.  After  he  had  expounded  his  text,  and 
-  divided  his  sermon  into  two  or  three  heads,  he  would  speak  briefly,  and, 
42  at  the  conclusion  of  each  head,  enforce  what  he  had  said  by  a  pertinent 
text  of  Scripture,  desiring  his  congregation  to  turn  to  their  Bibles,  and 
double  down  that  text.  '  Now,'  he  added,  'my  dear  brethren  if  you  forget 
my  sermon,  you  cannot  forget  God's  word  in  this  text,  unless  you  wilfully 
throw  aside  your  Bibles.  Show  this  to  your  children,  or  the  absent  part 
of  your  family,  when  you  return  home.'  Then  he  gave  a  striking  exhorta- 
tion, and,  at  the  end  of  it,  another  text  for  them  to  double  down ;  so  that 
they  always  had  three  texts,  in  order  to  their  finding  of  which  he  paused 
in  the  pulpit  for  two  or  three  minutes.  This  method  had  another  good 
effect;  it  obliged  the  generality  to  bring  their  Bibles  along  with  them,  for 
those  who  were  without  Bibles  lost  the  benefit  of  the  texts,  and  were 
unemployed,  while  the  great  majority,  who  had  theirs,  were  busy  looking 
for  the  texts  referred  to  in  the  sermon." 

"  My  acquaintance  with  Mr.  Hervey,"  writes  the  Rev.  Dr.  Haweis, 
"  was  only  of  one  day.  He  was  removing  from  his  ministerial  labours, 
just  as  I  was  ready  to  enter  upon  mine;  and,  being  very  desirous  of 
seeing  him  before  his  departure  to  glory,  I  rode  from  Oxford  to  Weston- 
Favel,  a  distance  of  about  fifty  miles,  for  that  purpose.  I  found  him  tall 
and  much  emaciated.  His  preaching  was  purely  evangelical,  and  very 
similar  to  his  writings,  in  beautiful  comments  on  the  Scriptures  he  quoted ; 
but  his  manner  of  delivery,  in  the  tone  of  voice  and  action,  far  from  the 
elegance  I  expected.  His  church  was  very  small;  and,  though  full,  was 
not  remarkably  crowded;  but  the  people  were  very  attentive  to  hear 
him." 

These  are  mere  glimpses  of  Hervey  as  a  preacher  ;  but 
they  are  of  some  importance,  as  being  furnished  by  those 
who  saw  and  heard  him. 

Hervey  had  become  famous,  and  some  of  his  friends  wished 
for  a  formal  recognition  of  the  fact.  The  following  refers  to 
this,  and  also  to  Wesley's  strictures  on  his  "Theron  and 
Aspasio  "  : — 

"  Now  for  the  affair,  relating  to  Mr.  Ogilvie's  proposal.  Tell  our  amia- 
ble and  benevolent  friend,  that,  I  am  deeply  sensible  of  his  kindness;  but 
I  must  beg  of  him  to  lay  aside  all  thoughts  of  procuring  for  me  so  un- 
deserved a  distinction.  I  assure  you,  it  would  make  me  blush,  and  give 
me  much  uneasiness,  to  be  addressed  under  the  character  of  doctor.  Never, 
no  never,  should  I  have  taken  as  much  as  a  masters  degree,  if  I  had  not 
been  obliged  to  it,  in  order  to  hold  what  we  call  ecclesiastical  preferment. 
Preferment  ?  Yes,  if  rightly  understood,  it  is  rightly  so  called.  For  what 
can  be  a  more  honourable  or  exalted  office,  than  to  labour  for  Christ  ? 
O  that  my  brethren  and  I  may  always  understand  the  word  preferment  in 
this  truly  precious  and  noble  sense  ! 

"  It  is  a  great  uncertainty,  whether  I  shall  be  enabled  to  add  another 


The  Literary  Parish-Priest. 


volume.    I  am  told,  a  very  formidable  attack  is  going  to  be  made  upon  x  75  7 

1  Theron  and  Aspasio,'  by  a  hand  not  well  affected  to  the  imputed  — 

righteousness  of  our  Lord,  but  remarkably  zealous  for  the  inherent  &e  4 
righteousness  and  perfection  of  man."  1 

In  this  world,  no  man  basks  in  unclouded  sunshine.  Upon 
the  whole,  the  reviews  of  Hervey's  "  Theron  and  Aspasio," 
had  been  favourable;  those  of  his  later  publications2  had 
been  otherwise. 

"  Have  a  care,"  he  wrote,  in  a  letter,  dated  November  21,  1757,  "  Have 
a  care,  you  do  not  depreciate  your  works  by  inserting  anything  of  mine. 
My  poor  character  is  going  to  execution.  The  Reviewers  have  already 
put  the  halter  about  its  neck;  if,  therefore,  you  would  obtain  distinction, 
or  are  a  candidate  for  fame,  stand  clear  and  detached  from  such  a  con- 
temptible scribbler." 

Besides  this,  he  suffered  increasingly  from  enfeebled  health. 

"Incessant  and  insuperable  languors,"  he  wrote,  "unfit  me  for  every 
business;  render  every  enjoyment  unrelishing;  and,  what  is  more  de- 
plorable, make  my  temper  like  the  sore,  inflamed,  ulcerated  flesh.  Any- 
thing that  comes  unexpected,  alarms  me ;  anything  that  goes  cross, 
vexes  me :  I  am  sadly  inclined  to  a  peevish  humour." 

In   another   letter,   belonging    to   the   same   period,  he 
writes  : — 

"  I  beg,  I  entreat  you,  if  you  value  the  honour  of  the  Gospel,  that,  you 
will  dissuade  those  polite  persons  you  mention,  from  coming  to  hear  me 
to-morrow.  My  spirits  sink  more  and  more.  I  am  visited  with  some 
returns  of  my  hacking  cough ;  perhaps  I  shall  not  be  able  to  speak 
at  all.  Such  disagreeable  circumstances  will  only  expose  me,  and  create 
in  them  very  unpleasing  ideas  of  what  I  shall  deliver.  My  imagination  is 
gone.  I  am  sensible  my  sermons  are  flat,  and  my  voice  spiritless.  The 
poor  country  people  love  me  tenderly,  and.  therefore,  bear  with  my 
infirmities  ;  else,  I  should  no  longer  attempt  to  preach,  even  before  them. 
I  am  now  unfit  to  appear  in  the  pulpit." 

In  the  midst  of  all  this,  Hervey  commenced  the  rebuilding 
of  his  parsonage  ;  and,  besides  the  vexations  usually  con- 
nected with  such  undertakings,  he  had  to  suffer  the  annoy- 
ance of  the  builder,  with  which  he  had  contracted,  decamping, 
before  the  erection  was  completed,  and  exposing  poor  Hervey 


1  Evangelical  Magazine,  1777,  p.  73. 
2  "Marshall  on  Sanctification ;"  and  "Jenks's  Meditations." 


312 


Rev.  James  Hervey, 


1757  to  the  worry  of  being  dunned  by  the  rogue's  disappointed 
Ag~43  c^ditors.1 

Hervey  was  more  sensitive  than  he  thought  he  was  ;  and 
the  combined  circumstances  just  mentioned  painfully  affected 
him.  In  the  excitement  of  his  feelings,  he  began  to  prepare 
a  shilling  pamphlet,  in  reply  to  the  Critical  Reviczu,  which 
had  designated  Jenks's  Meditations  "  ridiculous  and  enthusias- 
tic." With  greater  vulgarity  than  refinement,  they  had  been 
described  "like  hairs  on  the  greasy  coit  of  a  groom,  or 
like  dish-water  thrown  down  the  kennel."  Malevolence  like 
this  was  too  contemptible  to  be  noticed  ;  and,  yet,  Hervey  put 
himself  to  considerable  inconvenience  in  writing,  "  Ned  Dry's 
Apology  for  the  Critical  Reviewers," — a  pamphlet  which  he 
intended  to  be  a  satirical  castigation  of  his  nameless  opponents, 
as  wrell  as  a  vindication  of  Mr.  Jenks  and  of  himself.  It  was 
a  mistake  to  notice  anonymous  revilers  at  all ;  and  it  was  an 
additional  mistake  for  Hervey  to  attempt  to  compose  a  satire. 
His  mind  was  too  exquisitely  refined,  and  his  soul  too  loving, 
to  succeed  in  literary  flagellation.  He  was  himself  in  doubt 
respecting  this,  and  wrote  to  Mr.  Ryland  as  follows  : — 

"  I  have  not  had  the  pleasure  of  seeing  the  Critical  Review  for  Decem- 
ber ;  but,  I  find,  from  the  advertisements  in  the  public  papers,  that  they 
take  Mr.  Jenks  and  his  recommender  to  task.  I  am  not  disappointed  ;  I 
expected  no  quarter  from  them. 

"  You  would  smile,  and  be  a  little  surprised,  if  you  were  to  see  what 
employed  my  spare  hours  almost  all  last  week.  I  never  had  such  an 
inclination  for  buffoonery  in  all  my  life.  It  was  occasioned  by  the 
unworthy  and  abusive  treatment  which  the  Reviewers  bestow  upon  all 
the  most  valuable  writers  that  appear  in  public;  and,  I  verily  think, 
if  their  insolence  can  be  curbed,  it  must  be  done  in  obedience  to  that 
command  of  unerring  wisdom,  '  Answer  a  fool  according  to  his  folly.' " 

Again  ;— 

"My  friends,  who  have  seen  the  piece,  absolutely  disapprove  of  it. 
Dr.  Stonehouse  says,  it  is  a  low,  dull,  spiritless  thing  ;  that,  I  am  no  more 
fit  for  such  kind  of  writing  than  a  carrier's  horse  to  run  a  race.  He  read 
it,  he  tells  me,  to  some  ingenious  ladies,  who  have  a  regard  for  my 
character ;  and  they  declared,  they  would  come  over  to  Weston,  and 
would,  upon  their  knees,  (if  it  were  needful,)  solicit  me  not  to  publish  it. 
Amidst  such  a  diversity  of  opinions,  how  shall  I  determine  ?" 


Letters  to  Ryland,  Xos.  57  and  63. 


The  Literary  Parish-Priest. 


313 


Again  ;—  1757 
"I  have  sent  you  Mr.  Dry's  apology  ;  though  it  is  written,  it  has  been  ^  ^ 
thrown  aside.  I  have  several  doubts,  whether  my  pen  carries  any  edge, 
and  whether  the  edge,  if  there  is  any,  be  like  the  saw,  or  the  razor.  Is  it 
of  the  former  kind?  Then  it  will  not  answer  my  purpose,  and  will 
not  gall  and  check  the  adversaries  of  Christ  and  His  servants,  but 
will  give  them  occasion  to  triumph  more  extravagantly.  I  have  also  some 
doubt,  whether  this  kind  of  writing  suits  my  character,  as  a  minister 
of  Jesus  Christ.  Is  it  not  the  Evt pan e\la  which  the  apostle  condemns  and 
banishes  from  the  conversation  of  Christians  ?  The  principal  reason  to 
justify  such  a  manner  of  address  is,  that  no  other  method  seems  to  have 
the  least  probability  of  succeeding.  All  that  is  solid,  these  men  will  evade 
with  a  sneer;  and  all  that  is  serious,  they  will  turn  into  burlesque. 
Ridicule  is  the  only  vein  in  which  they  will  bleed." 

Nothing  more  need  be  added,  except,  that,  though  "  Ned 
Dry's  Apology  for  the  Critical  Reviewers,"  was  written,  it  was 
never  published. 

Troubles  often  come  in  troops.  In  1757,  Mr.  Robert 
Sandeman  published  his  "  Letters  on  Theron  and  Aspasio," 
in  two  volumes, — a  work  already  noticed  in  the  biography  of 
Ingham.    Concerning  this,  Hervey  writes  as  follows  : — 

"  Weston- Favel,  August  6,  1757. 
"  The  author  is  a  Scotchman,  I  presume,  because  the  two  volumes  were 
printed  at  Edinburgh,  and  he  gave  orders  for  a  set  to  be  sent  me 
from  Edinburgh.  He  conceals  his  name,  and  none  that  I  am  ac- 
quainted with  are  able  to  discover  whose  work  it  is.  There  are  some 
strictures  on  my  performance  ;  but  by  far  the  greatest  part  of  the  book  is 
very  wide  from  this  mark.  Some  things  are  truly  excellent ;  and  some 
animadversions  upon  me  are  perfectly  just ;  but  others  (if  I  mistake  not) 
are  unfair  and  disingenuous.  The  manner  of  writing  is  by  no  means 
despicable, — rather  elegant  and  spirited,  than  coarse  or  dull.  But  there 
is  such  an  implacable  bitterness  of  spirit,  and  such  an  unchristian 
virulence  of  censure,  against  many  of  the  best  men  that  ever  lived,  and 
best  authors  that  ever  wrote,  as  much  surprises  and  greatly  offends  me. 
I  think  I  never  saw  a  notion  of  faith  more  lax,  nor  an  idea  of  grace  more 
exalted,  than  in  this  book." 

Sandeman's  "  Letters  "  created  a  great  sensation  ; 1  but 


1  The  following  are  some  of  the  publications  to  which  Sandeman's  book 
gave  birth  : — 

1.  A  Sufficient  Answer  to  the  Author  of  the  Letters  on  Theron  and 
Aspasio.    By  J.  Wesley. 

2.  Animadversions  on  the  Letters  on  Theron  and  Aspasio. 


314 


Rev.  James  Hervey, 


1757  Hervey  had  neither  strength  nor  time  to  answer  them.  He 
was  about  to  measure  swords  with  an  opponent  far  more  noted 
than  Mr.  Sandeman,  and  left  the  latter  in  the  hands  of  his 
friend,  Mr.  Cudworth,  who,  immediately  after  Hervey's  death, 
issued  "  A  defence  of  Theron  and  Aspasio  against  the  Objec- 
tions contained  in  a  late  Treatise,  entitled  '  Letters  on  Theron 
and  Aspasio.'  To  which  is  prefixed,  a  series  of  Letters  from 
Mr.  Hervey  to  the  author,  authenticating  this  Defence  with 
his  entire  approbation,  and  manifesting  it  to  be  the  only  one 
that  can  be  presented  to  the  public  with  that  authority." 
pp.  224. 

Perhaps  the  title  was  more  ostentatious  than  facts  would 
justify  ;  but,  still,  there  can  be  no  doubt,  that  Hervey  was 
perfectly  cognisant  of  a  correspondence  between  Cudworth 
and  Sandeman,  and,  that,  in  the  main,  he  approved  of  Cud- 
worth's  sentiments.  Only  three  weeks  before  his  death,  he 
wrote  to  Cudworth  as  follows  : — 

"  Excuse  me  for  keeping  your  MS.  so  long.  I  have  been  extremely  ill. 
This  morning  I  have  been  up  for  four  hours,  and,  in  all  that  time,  not  able 
to  look  into  a  book,  or  hold  up  my  head.  I  fully  assent  to  your  opinions  ; 
and  think  you  have  proved  the  warrant  of  a  sinner's  application  of  Christ 
very  satisfactorily.  If  I  live,  I  should  much  desire  a  copy  of  this  your 
correspondence,  when  you  have  revised  and  finished  it.  Or  do  you  intend 
to  print  it  ? " 

Hervey  now  devoted  his  dying  energies  to  the  task  of 
writing  a  reply  to  the  animadversions  of  his  old  friend  Wesley. 
Their  friendship  was  beclouded  ;  and  it  is  a  mournful  fact, 
that,  the  few  last  months  of  Hervey's  lovely  life  were  spent  in 
fighting  one,  who,  a  quarter  of  a  century  before,  had  been  the 
greatest  of  his  human  oracles.    He  writes, — 


3.  A  Plain  Account  of  Faith  in  Jesus  Christ. 

4.  An  Epistolary  Correspondence,  relating  to  the  Letters  on  Theron  and 
Aspasio. 

5.  The  Law  of  Nature  defended  by  Scripture. 

6.  The  True  Comer.    By  Colin  Mackie. 

7.  Thoughts,  on  Letters  to  the  Author  of  Theron  and  Aspasio. 

8.  An  Inquiry  into  the  Spirit  and  Tendency  of  Letters  on  Theron  and 
Aspasio. 

9.  Palaemon's  Creed,  reviewed  and  examined  :  in  two  volumes.  By 
David  Wilson. 

10.  Xymphas  to  Sosipater,  remarking  on  the  Letters  on  Theron 
and  Aspasio. 


The  Literary  Parish-Priest.  315 


"  1758,  Januarys  I?58 
"Weak  I  am,  very  weak,  and  much  out  of  order;  insomuch,  that  I  — 
have  not  been  able  to  go  to  church  since  Christmas.  Mr.  Wesley  is  Se  4 
angry  with  me,  for  speaking  too  much,  and,  as  he  thinks,  too  openly 
on  the  side  of  election  and  particular  redemption.  Pray  favour  me  with 
your  free  opinion,  and  wherever  you  think  he  charges  me  justly,  or  I  have 
expressed  myself  improperly,  spare  not  to  speak  the  naked  truth.  He  has 
lately  published  a  large  book,  price  six  shillings,  stitched,  on  the  doctrine 
of  Original  Sin  ;  great  part  of  which  is  an  abridgment  of  Dr.  Watts's 
Ruin  and  Recovery;  and  of  another  treatise,  written  by  Mr.  Hebden.  In 
this,  he  takes  occasion  to  quote  two  or  three  passages  from  Theron  and 
Aspasio,  one  of  which  he  thus  introduces, — 4  To  explain  this  a  little  further, 
in  Mr.  Hervey's  words,  By  federal  head  I  mean,  that,  as  Adam  was  the 
first  general  representative  (of  this  kind,  says  Aspasio,  but  Mr.  Wesley 
makes  him  say)  of  mankind,  Christ  was,'  etc.  He  goes  on  to  the  bottom 
of  the  page",  then  turns  back  to  the  upper  part,  and  represents  me  as 
forming  a  conclusion  in  these  words,  'All  these  expressions  demonstrate, 
that,  Adam,  as  well  as  Christ,  was  a  representative  of  all  mankind;  1  and, 
that,  what  he  did,  in  this  capacity,  did  not  terminate  in  himself,  but  affected 
all  whom  he  represented.'  This  is  a  very  injurious  representation.  One 
sentence  is  a  palpable  misquotation.  Would  it  be  proper  to  take  any 
notice  of  it !  I  am  sometimes  apprehensive,  that,  he  would  draw  me  into 
a  dispute  about  particular  redemption.  I  know,  he  can  say  startling  and 
horrid  things  on  this  subject;  and  this,  perhaps,  might  be  the  most  effec- 
tual method  to  prejudice  people  against  my  principal  point. 

Hervey's  suspicion  was  unfounded  and  ungenerous  ;  but  let 
it  pass.  His  eyes,  as  far  as  Wesley  was  concerned,  were  now 
unfortunately  jaundiced.  Besides,  he  was,  at  present,  ex-  . 
tremely  ill  ;  in  fact,  it  was  currently  reported  that  he  was 
dead.  "  I  do  not  go  out  of  my  room,"  he  wrote  on  January 
2 1st,  "till  dinner  time,  and  then  it  is  rather  to  see  my  re- 
lations, than  to  take  refreshment  myself."  And  again, 
in  another  letter,  dated  the  I2th  of  March,  he  states,  that,  he 
had  "  not  been  at  church  since  Christmas."  Still,  he  was  not 
inactive.  The  following  are  extracts  from  his  letters  to  Mr. 
Ryland. 

"  Saturday  Morning,  January,  1758.  I  am  transcribing  my  intended 
answer  to  Mr.  Wesley  for  the  press,  but  find  it  difficult  to  preserve  the 


1  Wesley  says,  "both  the  misplacing  the  commas,  and  the  putting  of 
'  mankind 9  for  '  this  kind/  were  the  printer's  fault,  not  mine  ;  a  part 
of  those  numerous  errors  of  the  press,  which  were  occasioned  by  my 
absence,  from  it,  and  the  inaccuracy  of  the  corrector"  (Wesley's  Works, 
vol.  x.  p.  332). 


Rev.  James  Hervey, 


decency  of  the  gentleman,  and  the  meekness  of  the  Christian.  There  is 
so  much  unfair  dealing  running  through  my  opponent's  objections,  and 
the  most  magisterial  air  all  along  supplies  the  place  of  argument.  Pray  for 
me,  dear  friend,  that  I  may  not  betray  the  blessed  cause,  by  the  weakness 
of  my  reasoning,  nor  dishonour  it  by  the  badness  of  my  temper.  Whether 
I  shall  be  able  to  finish  this  work,  is  apparently  uncertain.  My  cough 
seizes  me,  in  the  night,  like  a  lion ;  and  leaves  me,  before  the  morning, 
weaker  than  a  babe.  It  has  so  totally  destroyed  my  small  remainder  of 
strength,  that,  I  am  quite  unable  to  preach  so  much  as  once  on  the  Lord's 
day.  I  am  obliged  to  beg  assistance,  and  am  looking  out  for  a  curate,  to 
take  the  whole  business  on  his  hand." 

Weston,  March,  1758. 
"  I  am  transcribing,  though  very  slowly,  and  with  a  most  feeble  hand, 
my  remarks, 'on  Mr.  Wesley/  for  the  press.    He  urges  no  argument, 
either  to  establish  his  own  opinion,  or  to  overthrow  mine ;  only  denies 
the  validity  of  my  reasons." 

It  is  a  curious  fact,  that,  Wesley's  strictures  on  "Theron 
and  Aspasio  "  had  not  yet  been  printed  ;  so  that,  Hervey  was 
employed  in  preparing  an  answer  to  what  existed  only  in 
manuscript.  Even  as  late  as  the  4th  of  March,  1758,  Hervey, 
writing  to  a  friend,  observes  : 

"  I  have  a  long  letter,  containing  two  or  three  sheets,  from  Mr.  Wesley. 
It  consists  of  animadversions  on  my  Dialogues  and  Letters.  He  wrote 
me  one  before,  more  stinging  and  sarcastic  than  this.  I  have  taken  no 
notice  of  either,  being  very  unwilling  to  embark  in  controversy." 

Perplexity  is  here.  Wesley  had  written  twice  to  Hervey, 
criticising  "  Theron  and  Aspasio."  Hervey  was  obviously 
offended  at  Wesley's  abruptness,  and,  as  Hervey  believed, 
dogmatism.  Of  course,  remembering  their  former  friendship, 
Wesley  expected  a  reply ;  but,  for  some  reason,  Hervey, 
almost  unexceptionally  gentle  and  courteous,  resolved  to 
maintain  a  sort  of  sullen  silence.  As  yet,  Wesley's  critique 
was  not  printed  ;  it  was  simply  a  private  letter.  Hervey  was 
apparently  as  unfit  for  controversy  as  he  professed  to  be 
averse  to  it :  in  fact,  he  was  actually  dying  ;  and,  yet,  the 
tremulous  energies  of  the  dying  man  were  exerted  to  the 
utmost,  in  preparing  an  answer  to  Wesley's  private  letter, 
not  to  be  sent  to  Wesley  himself,  but  to  be  committed  to  the 
press.  Why  was  this  ?  If  Wesley's  letter  was  wholly  private, 
why  should  Hervey  answer  it  in  public?  He  had  a  right  to 
feel  grieved,  to  be  offended,  and,  if  not  discourteous,  to  refuse 


The  Literary  Parish- Priest. 


317 


writing  a  reply;  but  was  it  fair  that,  without  consulting  1758 
Wesley,  he  should  resolve  to  publicly  answer  a  private  com-  ^,^"4 
munication,  even  though  that  communication  was  not  in  the 
most  complaisant  language  ?  Wesley's  second  letter  was 
dated,  October  15,  1756,  so  that,  Hervey  had  now  had  it  in 
his  possession  for  nearly  a  year  and  a  half ;  and,  as  his  cor- 
respondence proves,  had  shown  it  to  several  of  his  friends. 
Why  did  he,  at  the  commencement  of  1758,  when  his  health 
had  entirely  failed,  begin  to  answer  a  letter,  which,  for  fifteen 
months,  he  had  treated  with  silent  sullenness  ?  Was  he  insti- 
gated by  Mr.  Cudworth,  who,  at  the  same  time,  was  in  dili- 
gent correspondence  with  Mr.  Sandeman  ?  Or  had  Wesley 
been  so  annoyed,  by  Hervey's  contemptuous  silence,  as  to 
make  his  letter  the  subject  of  conversation  among  his  friends, 
and  Hervey  having  heard,  that,  what  had  been  a  private  com- 
munication was  now  becoming  the  subject  of  public  observa- 
tion, was  so  extremely  sensitive,  and  so  afraid  of  tarnished 
honour,  that,  he  unadvisedly  resolved  to  print  a  public  answer, 
and  employed  his  dying  days  in  writing  it  ?  It  is  impossible 
to  answer  these  questions  with  certainty.  Opinions  will  differ. 
Two  holier  men  than  Wesley  and  Hervey  did  not  live  ;  but, 
by  a  most  painful  misunderstanding,  they  were  now  es- 
tranged. Which  of  them  was  blamable  ?  Was  either  ?  or 
were  both  ? 

Wesley  disliked  Hervey's  doctrine  of  the  imputed  right- 
eousness of  Christ,  and  he  told  him  so  ; — a  thing  which,  as  a 
friend,  he  had  a  perfect  right  to  do.  If  he  erred  at  all,  it  was 
in  using  a  brusque  abruptness,  the  very  opposite  of  the  sort 
of  style  usually  employed  by  Hervey,  and  which  was  un- 
doubtedly somewhat  grating  to  a  sensitive  mind  like  his. 
Still,  even  this  may  be  excused.  Wesley  was  without 
"  learned  leisure."  Bearing  in  mind  the  incessant  duties  of 
his  itinerant  life,  the  wonder  is,  how  he  found  time  to  write 
at  all.  Perforce  of  circumstances,  as  well  as  by  deliberate 
choice,  his  style  of  writing  was  always  concise,  and  frequently 
abrupt.  Besides,  in  this  instance,  he  was  writing,  not  for  the 
public,  but  privately  to  a  friend. 

"It  is  no  wonder,"  says  he,  "that,  several  of  my  objections,  as  Mr- 
Hervey  observes,  'appear  more  like  notes  and  memorandums,  than  a 
just  plea  to  the  public.'    It  is  true.    They  appear  like  what  they  are,  like 


318  Rev.  James  Hervey, 


175^     what  they  were  originally  intended  for.    I  had  no  thought  of  '  a  plea  to 
A"\T~44  tne  PLmnc '  when  I  wrote,  but  of  1  notes  and  memorandums  to  a  private 
0         man.' " 1 

One  cannot  but  lament,  that,  they  were  not  thus  regarded. 
In  such  a  case,  an  unseemly  and  unhappy  controversy  would 
have  been  avoided.  For  want  of  confidence,  and  a  frank  and 
friendly  explanation,  the  two  old  and  warm-hearted  friends 
were  alienated  from  each  other.  Hervey  submitted  Wesley's 
private  letter  to  the  inspection  of  friends  who  had  no  right  to 
see  it ;  Wesley,  perhaps,  yea  probably,  heard  of  this,  and 
made  it  the  subject  of  remark  ;  Hervey,  increasingly  irritated, 
began  to  write  an  answer ;  and  now  Wesley,  in  an  unlucky 
moment,  published  what,  up  to  the  present,  had  been  a  private 
letter.  Hence  the  following,  by  Hervey,  to  a  friend,  perhaps 
Cud  worth  : — 

"  Weston- Favel,  June  23,  1758. 
"  I  little  thought,  when  I  put  Mr.  Wesley's  manuscript  into  your  hand, 
that  I  should  see  it  in  print  so  soon.  I  took  very  little  notice  of  it,  and 
let  it  lie  by  me  for  several  months,  without  giving  it  an  attentive  con- 
sideration. It  seemed  to  me  so  palpably  weak,  dealing  only  in  positive 
assertions  and  positive  denials,  that,  I  could  not  imagine  he  would  adven- 
ture it  into  the  world,  without  very  great  alterations.  But  it  is  now  come 
abroad,  just  as  you  received  it,  in  a  two  shillings'  pamphlet,  entitled,  1 A 
Preservative  from  Unsettled  Notions  in  Religion.'  Of  this  pamphlet, 
what  he  has  wrote  against  me,  makes  only  a  small  part.  Now  then,  the 
question  is,  Whether  I  shall  attempt  to  answer  it?  Give  me  your  opinion, 
as  you  have  given  me  your  assistance.  Ill  I  have  been,  and  ill  I  am  ; 
torn  almost  to  pieces  by  a  cough  in  the  night,  which  admits  df  no  remedy; 
whatever  is  taken  to  assuage,  exasperates  it.  Of  all  men  living,  that  are 
not  absolutely  confined,  surely  I  am  the  weakest.  If  by  such  weakness, 
the  Lord  Jesus  will  vouchsafe  to  glorify  His  name,  how  transparent,  how 
effulgent,  will  be  the  glory  of  His  power  !  Blessed  be  the  Lord,  for  set- 
ting our  affections  on  a  happier  state  !  Blessed  be  His  grace,  for  giving 
us  some  knowledge  of  Jesus,  as  the  way  to  immortal  mansions  !  There 
we  may  be  citizens ;  here  only  sojourners." 

Hervey  not  only  wrote  his  answer ;  but,  unfortunately,  he 
submitted  it,  for  revision,  to  Mr.  Cud  worth,  between  whom 
and  Wesley,  for  several  years,  Christian  charity  was  nearly  at 
zero.  Most  of  Hervey's  manuscript  was  sent  to  Cudworth 
during  the  three  months,  next  succeeding  the  date  of  the 
foregoing  letter. 


1  Wesley's  "  Works,"  vol.  x.  p.  305. 


The  Literary  Parish-Priest. 


319 


"I  apprehend,"  writes  Hervey,  "  that  the  piece  will  make  a  two-shilling     1 75^ 
pamphlet.    I  must  entreat  you  to  get  time  for  the  rcvisal  of  all  of  it.    If  Age" 4 
you  could  suggest  or  insert  anything  to  make  it  edifying  and  useful,  1 
should  be  glad.    Would  it  not  be  proper  to  print  Mr.  Wesley's  letter,  and 
prefix  it  to  my  answer  ?  " 

Hervey's  reply  to  Wesley  was  completed  in  September. 
A  month  afterwards,  he  wrote  as  follows  : — 

Weston,  October  19,  1758. 
"  I  am  now  so  very  ill,  that,  I  scarce  think  I  shall  live  to  see  the 
approaching  Christmas.  I  spend  almost  all  my  time  in  reading  and 
praying  over  the  Bible.  Indeed,  indeed,  you  cannot  conceive  how  the 
springs  of  life  are  relaxed  and  relaxing.  1  What  thou  doest,  do  quickly,' 
is  for  me  a  proper  admonition,  as  I  am  so  apprehensive  of  my  approach- 
ing dissolution." 

Ill  as  he  was,  however,  his  mind  was,  at  least,  occasionally 
occupied  with  his  controversial  pamphlet,  which,  though  writ- 
ten, was  still  under  the  revision  of  his  friends.  Five  days 
after  the  date  of  the  preceding  extract,  he  says  : — 

"  Let  me  repeat  my  thanks  for  the  trouble  you  have  taken,  and  for  the 
assistance  you  have  given  me,  in  relation  to  my  controversy  with  Mr.  * 
Wesley.  He  is  so  unfair  in  his  quotations,  and  so  magisterial  in  his 
manner,  that,  I  find  it  no  small  difficulty  to  preserve  the  decency  of  the 
gentleman,  and  the  meekness  of  the  Christian,  in  my  intended  answer. 
May  our  Divine  Master  aid  me  in  both  these  instances,  or  else  not  suffer 
me  to  write  at  all."  1 

A  fortnight  later,  he  wrote  again  : — 

Weston-Favel,  November  7,  1758; 
"  I  am  now  reduced  to  a  state  of  infant  weakness,  and  given  over  by 
my  physician.    My  grand  consolation  is  to  meditate  on  Christ ;  and  I 
am  hourly  repeating  those  heart-reviving  lines  of  Dr.  Young,  in  his  Fourth 
Night. 

"  '  This,  only  this,  subdues  the  fear  of  death  : — 
And  what  is  this  ?    Survey  the  wondrous  cure  : 
And,  at  each  step,  let  higher  wonder  rise  ! 
Pardon  for  infinite  offence!'  etc. 

"  These  amazingly  comfortable  lines,  I  dare  say,  you  will  treasure  up  in 
your  heart ;  and,  when  you  think  of  them,  will  think  of  me.  Dear  sir, 
pray  for  me,  that,  I  may  not  disgrace  my  ministry,  or  dishonour  the  gos- 


1  Gospel  Magazine,  1775,  P«  255- 


320 


Rev.  James  Hervey, 


j  pel  of  my  Master,  in  my  last  moments,  by  unbelief — base,  provoking 

—  unbelief.  This  probably  is  the  last  time  you  will  ever  hear  from  me  :  for, 
Sc  44  indeed,  it  is  with  some  difficulty  I  have  written  this ;  but  I  shall  not  fail 

to  remember  you,  in  my  intercession  for  my  friends,  at  the  throne  of 

Christ/' 

The  following  letter,  though  long,  is  too  important  to  be 
withheld  : — 

"  London,  November  29,  1758. 
"  Dear  Sir, — A  week  or  two  ago,  in  my  return  from  Norwich,  I  met 
with  Mr.  Pierce  of  Bury,  who  informed  me  of  a  conversation,  which  he 
had  a  few  days  before.  Mr.  Cudworth,  he  said,  then  told  him,  '  that,  he 
had  prevailed  on  Mr.  Hervey  to  write  against  me,  who  likewise,  in  what 
he  had  written,  referred  to  the  book,  which  he  (Mr.  Cudworth)  had  lately 
published.' 

"  Every  one  is  welcome  to  write  what  he  pleases  concerning  me.  But 
would  it  not  be  well  for  you  to  remember,  that,  before  I  published  any- 
thing concerning  you,  I  sent  it  to  you  in  a  private  letter  ?—  that,  I  waited 
for  an  answer  several  months,  but  was  not  favoured  with  one  line? — that, 
when  at  length  I  published  part  of  what  I  had  sent  you,  I  did  it  in  the 
most  inoffensive  manner  possible;  in  the  latter  end  of  a  larger  work, 
purely  designed  to  preserve  those  in  connection  with  me  from  being 
tossed  to  and  fro  by  various  doctrines?  What,  therefore,  I  may  fairly 
expect  from  my  friend,  is,  to  mete  to  me  with  the  same  measure :— to  send 
to  me  first,  in  a  private  manner,  any  complaint  he  has  against  me ; — to 
wait  as  many  months  ; — and,  if  I  give  you  none,  or  no  satisfactory  answer, 
then  to  lay  the  matter  before  the  world,  if  you  judge  it  will  be  to  the 
glory  of  God. 

"  But,  whatever  you  do  in  this  respect,  one  thing  I  request  of  you. 
Give  no  countenance  to  that  insolent,  scurrilous,  virulent  libel,  which 
bears  the  name  of  William  Cudworth.  Indeed,  how  you  can  converse 
with  a  man  of  his  spirit,  I  cannot  comprehend.  O  leave  not  your  old 
well-tried  friends !  The  new  is  not  comparable  to  them.  I  speak  not 
this  because  I  am  afraid  of  what  any  one  can  say  or  do  to  mej  but  I  am 
really  concerned  for  you.  An  evil  man  has  gained  the  ascendant  over 
you ;  and  has  persuaded  a  dying  man,  who  had  shunned  it  all  his  life, 
to  enter  into  controversy  as  he  is  stepping  into  eternity !  Put  off  your 
armour,  my  brother !  You  and  I  have  no  moments  to  spare.  Let  us 
employ  them  all  in  promoting  peace  and  good-will  among  men.  And 
may  the  peace  of  God  keep  your  heart  and  mind  in  Christ  Jesus !  So 
prays,  "  Your  affectionate  brother  and  servant, 

"J.  Wesley."1 

This  was  Wesley's  last  letter  to  Hervey ;  the  following, 
written  three  weeks  later,  was  YVhitefield's  : — 


1  Arminian  Magazine,  1778,  p.  136. 


The  Literary  Parish- Priest. 


321 


"  London,  December  19,  1758. 

"And  is  my  dear  friend  indeed  about  to  take  his  last  flight?  I  dare 
not  wish  your  return  into  this  vale  of  tears;  but  our  prayers  are  constantly 
ascending  to  the  Father  of  our  spirits,  that,  you  may  die  in  the  embraces 
of  a  never-failing  Jesus,  and  in  all  the  fulness  of  an  exalted  faith.  Oh 
when  will  my  time  come !  I  groan  in  this  tabernacle,  being  burdened ; 
and  long  to  be  clothed  with  my  house  from  heaven. 

"  Farewell !  My  very  dear  friend,  F-a-r-e-w-e-1-1 !  Yet  a  little  while, 
and  we  shall  meet, 

" 1  Where  sin,  and  strife,  and  sorrow  cease, 
And  all  is  love,  and  joy,  and  peace.' 

"  There  Jesus  will  reward  you  for  all  the  tokens  of  love  which  you  have 
showed,  for  His  great  name's  sake,  to 

"  Yours  most  affectionately,  in  our  common  Lord, 

"  G.  Whitefield.'' 
"  P.S. — God  comfort  your  mother  and  relations,  and  thousands  and 
thousands  more  that  will  bewail  your  departure  ! "  1 

The  following,  it  is  believed,  are  Hervey's  last  letters, — the 
first  to  Mr.  Cudworth;  the  second  to  Lady  Frances  Shirley: — 

"December  15,  1758. 
"Dear  Mr.  Cudworth, — I  am  so  weak,  I  am  scarce  able  to  write 
my  name.  "J.  Hervey." 

"  Weston-Favel,  December  16,  1758. 
"  Madam, — I  have  received  your  ladyship's  favour,  and  should  have 
answered  it  before  now;  but  I  have  been  extremely  ill,  and  still  remain  so 
bad,  as  to  be  obliged  to  make  use  of  the  pen  of  another,  to  inform  your 
ladyship,  that  I  am, 

"Madam,  your  ladyship's  most  obliged, and  most  obedient, humble  servant, 

"J.  Hervey." 

Nine  days  afterwards,  Hervey  was  a  corpse.  To  his 
curate,  the  Rev.  Abraham  Maddock,  he  observed, — 

"  O  !  how  much  Christ  has  done  for  me ;  and  how  little  have  I  done  for 
Him !  If  I  preached  even  once  a  week,  it  was  at  last  a  burden  to  me.  I 
have  not  visited  the  people  of  my  parish  as  I  ought  to  have  done,  I  have 
not  taken  every  opportunity  of  speaking  for  Christ.  But,  do  not  think, 
that,  I  am  afraid  to  die ;  I  assure  you  I  am  not.  I  know  what  my  Saviour 
hath  clone  for  me,  and  I  want  to  be  gone." 

On  December  20th,  being  visited  by  his  friend  Dr.  Stone- 
house,  he  remarked, — 


1  New  Spiritual  Magazine,  1783,  p.  164. 

Y 


322 


Rev.  James  Hervey^ 


8  "  True,  doctor,  true  ;  the  only  valuable  treasures  are  in  heaven.  What 
would  it  avail  me  now  to  be  Archbishop  of  Canterbury?    Disease  would 

44  show  no  respect  to  my  mitre.  The  Gospel  is  offered  to  me,  a  poor 
country  parson,  the  same  as  to  his  grace.  Christ  makes  no  difference 
between  us.  Oh!  why  then  do  ministers  neglect  the  charge  of  so  kind  a 
Saviour,  fawn  upon  the  great,  and  hunt  after  worldly  preferments  with 
so  much  eagerness,  to  the  disgrace  of  our  orders  ?  These,  these  are  the 
things,  not  our  poverty  or  obscurity,  which  render  the  clergy  so  justly 
contemptible  to  worldlings.  No  wonder,  the  service  of  our  Church, 
grieved  I  am  to  say  it,  is  become  such  a  formal  lifeless  thing,  since  it  is, 
alas !  too  generally  executed  by  persons  dead  to  godliness  in  all  their 
conversation ;  whose  indifferent  religion,  and  worldly-minded  behaviour 
proclaim  the  little  regard  they  pay  to  the  doctrines  of  the  Lord,  who 
bought  them." 

The  day  before  his  death,  in  walking  across  his  room,  he 
fainted,  and,  to  all  appearance  was  dead.  On  reviving,  his 
brother  William  said,  "  We  were  afraid  you  were  gone";  to 
which  he  answered,  "  I  wish  I  were."  And  well  he  might, 
for,  besides  the  utter  exhaustion  of  his  strength,  his  bones 
were  so  intensely  sore,  that,  he  shrank  from  the  touch  of 
his  attendants,  when  it  was  necessary  to  alter  his  position  ; 
but,  in  the  midst  of  weakness  and  of  pain,  he  was  unceasingly- 
praising  God  for  His  boundless  mercies,  and  never  received 
even  a  piece  of  lemon  to  moisten  his  parched  mouth,  without 
uttering  thanks. 

On  December  25,  the  day  he  died,  he  complained  of  a 
great  inward  conflict,  and,  as  he  sat  in  his  easy  chair,  (for  he 
was  not  able  to  lie  in  bed,)  almost  constantly  had  his  eyes  lifted 
towards  heaven,  and  his  hands  clasped  in  prayer.  "  O  let  me 
spend,"  said  he,  "my  last  few  moments  in  adoring  our  great 
Redeemer !  '  Though  my  flesh  and  my  heart  fail  me,  yet, 
God  is  the  strength  of  my  heart,  and  my  portion  for  ever.'" 
He  then  proceeded  to  expatiate  on  the  words  of  St.  Paul, 
"All  things  are  yours, — life  and  death, — for  ye  are  Christ's." 

"  Here,"  said  he,  "is  the  treasure  of  a  Christian.  Death  is  reckoned  in 
this  inventory.  How  thankful  am  I  for  death.  It  is  the  passage  through 
which  I  pass  to  the  Lord  and  giver  of  eternal  life.  It  frees  me  from  all 
this  misery  which  I  now  endure,  and  which  I  am  willing  to  endure,  as 
long  as  God  thinks  fit.  These  light  afflictions  are  but  for  a  moment;  and 
then  comes  an  eternal  weight  of  glory.  O !  welcome,  welcome  death ! 
Thou  mayest  well  be  reckoned  among  the  treasures  of  the  Christian.  To 
live  is  Christ,  but  to  die  is  gain." 


The  Literary  Parish-Priest. 


323 


Being  raised  a  little  in  his  chair,  he  exclaimed,  "Lord,  now  1758 
lettest  Thou  Thy  servant  depart  in  peace,  according  to  Thy  A~4 
Word  ;  for  mine  eyes  have  seen  Thy  salvation."    "  Here,"  he  & 
continued,  "  is  my  cordial.    What  are  all  the  cordials  given 
to  support  the  dying,  in  comparison  of  that  which  arises  from 
the  promises  of  salvation  by  Christ  ?    This,  this  supports 
me." 

About  three  o'clock  in  the  afternoon,  he  remarked,  "The 
great  conflict  is  over.  Now  all  is  done  : "  after  which  the 
only  words  he  articulated  intelligibly  were,  "  Precious  salva- 
tion." Between  the  hours  of  four  and  five  on  Christmas-Day, 
1758,  James  Hervey  tranquilly  fell  asleep,  in  the  forty-fifth 
year  of  his  age. 

Three  days  afterwards,  his  body  was  buried  under  the 
Communion  table  of  Weston- Favel  Church,  in  the  presence  of 
a  large  congregation.  By  his  own  desire,  the  pall  used,  on 
the  occasion,  was  that  employed  in  covering  the  coffins  of 
his  poor  parishioners.  Deep  was  the  distress  of  the  assembled 
crowd.  Some  wept  in  silence ;  others  sobbed  ;  and  others 
were  even  more  violently  affected.  The  devout  Rector  was 
where  "  the  wicked  cease  from  troubling,  and  the  weary  are 
at  rest." 

Funeral  sermons  were  preached,  and  printed,  in  London, 
by  Romaine,  the  Lecturer  of  St.  Dunstan's;  and  by  Cudworth, 
the  dissenting  minister,  in  Margaret  Street.  Charles  Wesley, 
also,  poured  out  the  affection  of  his  lyric  soul,  in  one  of  his 
glowing  hymns,  from  which  the  following  stanzas  are  ex- 
tracted : — 


"  He's  gone  !  the  spotless  soul  is  gone 
Triumphant  to  his  place  above ; 
The  prison  walls  are  broken  down, 

The  angels  speed  his  swift  remove, 
And,  shouting,  on  their  wings  he  flies, 
And  Hervey  rests  in  Paradise. 

m 

li  Redeemed  by  righteousness  divine, 
In  God's  own  portraiture  complete, 
With  brighter  rays  ordained  to  shine, 

He  casts  his  crown  at  Jesu's  feet, 
And  hails  Him  sitting  on  the  throne, 
For  ever  saved  by  grace  alone. 


3H 


Rev.  James  Hervey% 


"  Father,  to  us  vouchsafe  the  grace 

Which  brought  our  friend  victorious  through  ; 
44  Let  us  his  shining  footsteps  trace, 

Let  us  his  steadfast  faith  pursue, 
Follow  this  follower  of  the  Lamb, 
And  conquer  all  through  Jesu's  name. 

In  vain  the  Gnostic  tempter  tried, 

With  guile,  his  upright  heart  to'  ensnare  ; 

His  upright  heart  the  fiend  defied  : 

No  room  for  sin  when  Christ  was  there  ; 

No  need  of fancied  liberty, 

When  Christ  had  made  him  truly  free. 

"  Free  from  the  law  of  sin  and  death, 
Free  from  the  Antinomian  leaven, 
He  led  his  Master's  life  beneath, 

And,  labouring  for  the  rest  of  heaven, 
By  active  love,  and  watchful  prayer, 
He  showed  his  heart  already  there. 

"How  full  of  heaven  his  latest  word  ! 

'  Thou  bidd'st  me  now  in  peace  depart  ; 
For  I  have  known  my  precious  Lord, 

Have  clasped  Thee,  Saviour,  in  my  heart, 
My  eyes  Thy  glorious  joy  have  seen/ 
He  spake,  he  died,  and  entered  in." 

The  principal  facts  in  Hervey's  life  have  been  narrated;  and 
eulogy  is  not  needed.  His  devout  and  loving  piety  has  been 
amply  illustrated  in  the  numerous  extracts  from  his  letters. 
In  learning,  he  was  inferior  to  few.  His  acquaintance  with 
the  Latin  authors  was  extensive ;  and  it  was  one  of  his 
peculiarities,  when  he  was  called  to  tea,  to  bring  with  him 
his  Hebrew  Bible  or  Greek  Testament,  and  lovingly  instruct 
the  members  of  his  family,  from  the  sacred  text.  His  kind- 
ness to  the  poor  was  only  bounded  by  his  means.  Private 
fortune  he  had  none  ;  and,  after  the  payment  of  his  curate, 
his  church  emoluments  were  small  ;  but  all  the  profits  arising 
from  the  sale  of  his  books, — no  inconsiderable  sum, — were 
devoted  to  the  cause  of  charity;  and  one  of  his  last  directions 
was,  that  all  future  profits  should  be  constantly  applied  to 
the  same  sacred  purpose.  As  the  master  of  a  family,  his  ex- 
ample was  worthy  of  imitation.  Twice  a  day  his  domestics 
were  summoned  for  holy  worship.  At  nine  every  night,  he 
spent  about  a  quarter  of  an  hour  in  expounding  a  text  of 


The  Literary  Parish-Priest. 


325 


Scripture,  and  concluded  with  a  prayer.  At  eight  next 
morning,  each  of  his  servants  was  required  to  repeat  the  text  Age",^ 
of  the  previous  evening,  when  he  gave  a  summary  of  his 
exposition,  and  again  engaged  in  prayer.  As  a  friend,  he 
was  affectionate  and  faithful.  "  Though  always  ill,"  said  Dr. 
Stonehouse,  "  Hervey  was  always  cheerful."  "  I  am  always 
weak  and  ill,"  he  himself  remarked  ;  "  half  dead  while  I  live ; 
yet  my  spirit  rejoices  in  God  my  Saviour."  His  religion, 
however,  led  him  to  live  a  life  of  comparative  retirement. 
The  gentlemen  of  his  neighbourhood  showed  him  great 
respect ;  but  he  was  seldom  among  their  table  guests ; 
observing,  "  I  can  hardly  name  a  polite  family  where  the 
conversation  ever  turns  on  the  things  of  God.  I  hear  much 
frothy  chit-chat  ;  but  not  a  word  of  Christ.  And  I  am 
determined  not  to  visit  those  companies  where  there  is  not 
room  for  my  Master  as  well  as  for  myself." 

His  ministerial  duties  were  all  performed  with  the  greatest 
strictness.  Few  of  his  sermons  have  been  printed,1  for  the 
simple  reason,  that,  except  in  outline  and  in  shorthand,  few 
were  written  ;  but,  in  the  pulpit,  he  was  always  earnest, 
fervent,  and  affectionate,  and  often  eloquent.  He  spake, 
because  he  believed  and  felt.  Besides  his  Sunday  preach- 
ing, he  set  up  a  week-night  lecture  ;  catechized  the  chil- 
dren ;  and,  to  the  utmost  of  his  ability,  visited  the  homes 
of  his  parishioners.  "  Mr.  Hervey,"  said  the  Rev.  Henry 
Venn,  "  was  the  most  extraordinary  man  I  ever  saw." 2 
Probably  there  was  a  little  of  extravagance  in  this  gushing 
eulogy ;  but  there  must  have  been  distinguished  excellence 
to  prompt  such  a  man  as  Venn  to  utter  it.  In  the  same  way, 
the  rapturous  effusions  of  John  Ryland  must  be  received  with 
caution ;  and  likewise  not  a  few  of  the  hyperbolical  en- 


1  Hervey's  sermons,  printed  in  his  lifetime,  were  the  following  : — 1.  "  The 
Cross  of  Christ,  the  Christian's  Glory  f  a  Visitation  Sermon.  2.  "  The 
Time  of  Danger."  "The  Means  of  Safety."  And  "The  Way  of 
Holiness;"  three  Fast-day  Sermons.  After  his  death,  the  following 
were  published  : — 1.  "  The  Ministry  of  Reconciliation."  2.  "  The  Grounds 
of  Christian  Rejoicing."  3.  "  Salvation  by  Christ."  4.  "  Many  made 
Righteous  by  the  Obedience  of  One,"  two  sermons.  5.  "  The  Divinity 
of  Christ,"  four  sermons.  6.  "  On  Repentance."  7.  "  Search  the  Scrip- 
tures."   8.  "  On  Love  to  God,"  two  sermons. 

2  Life  of  Venn,  p.  332. 


326 


Rev.  James  Henry, 


1758  comiums  of  Mr.  Brown  ;  but  we  heartily  endorse  the  judg- 
^"44  ment  of  the  late  Rev.  David  McNicol  : — 

"If  Seneca  is  right  in  placing  the  praise  of  goodness  above  that  of 
greatness,  Mr.  Hervey  has  secured  to  himself,  for  ages,  the  noblest  kind 
of  estimation.  As  a  man,  he  was  the  delight  of  all  who  had  the  happiness 
to  be  numbered  among  his  acquaintance.  Friendship  in  him  was  Chris- 
tian love,  softened  with  a  tenderness  peculiar  to  himself,  and  placed  on  a 
select  object  ;  a  love  accompanied  by  the  most  ingenuous  confidence, 
and  exercised  with  unwearied  honesty.  In  every  other  relation  also  of 
the  circle  in  which  he  moved,  he  was  equally  remarkable  for  his  courtesy 
and  virtue." 

Hervey  was  one  of  the  most  godly  men  of  the  age  in 
which  he  lived  ;  and  certainly,  he  was  one  of  the  most 
popular  and  successful  authors.  It  is  a  curious  fact,  that,  at 
least,  four  of  the  Oxford  Methodists  were  gifted  with  poetic 
genius, — the  two  Wesleys,  Gambold,  and  Hervey.  In  early 
life,  Hervey  wrote  several  short  poems,  some  of  them 
beautiful,  and  sent  several  of  his  hymns  to  his  friend 
Whitefield ;  but,  strangely  enough,  he  ceased  to  cultivate 
his  talent,  from  a  fear  lest  his  poetry  should  feed  the  pride 
and  vanity  of  his  heart.  Throughout  life,  however,  his  love 
of  nature  was  that  of  an  enthusiast  ;  and  his  "  Meditations," 
especially,  to  a  great  extent,  are  poetry  in  prose.  Devoutly 
he  blesses  the  Providence  of  God,  for  his  well-used  micro- 
scope, which,  in  the  gardens  and  fields  about  Weston-Favel, 
he  almost  always  took  with  him.  He  believed  and  intimated 
that  the  discovery  of  so  much  of  the  wisdom,  power,  and 
goodness  of  the  great  Creator,  even  in  the  minutest  parts  of 
vegetable  and  animalcular  creation,  helped  to  attune  his  soul 
to  sing  the  song  of  the  four-and-twenty  elders,  M  Thou  art 
worthy,  O  Lord,  to  receive  glory  and  honour  and  power  ;  for 
Thou  hast  created  all  things,  and  for  Thy  pleasure  they  are 
and  were  created." 

"  His  character  and  career,"  observes  a  certain  writer,  "were  a  contrast 
to  those  of  Whitefield  and  of  Wesley.  He  was  essentially  contemplative ; 
they  were  eminently  practical.  His  mission  was  to  sanctify  the  senti- 
mentalism  of  the  day.  In  him,  the  breath  of  life  did  not  blow,  as  in 
Wesley,  in  a  strong,  steady,  all-pervading  current  ;  or,  as  in  Whitefield, 
like  a  rushing  and  resistless  wind  ;  but  in  a  gentle  zephyr,  toying  with  the 
tresses  of  the  trees,  shaking  the  petals  of  the  flowers  and  grasses  of  the 
grave,  yet  the  minister  of  convalescence  and  the  messenger  of  peace." 


The  Literary  Parish- Priest. 


327 


Of  course,  opinions  vary  respecting    Hervey's    peculiar  j^g 

style  ;  but  the  fact  cannot  be  denied,  that  he  became  one  « 

.  .  .  Age  4 

of  the  most  widely-read  writers  of  his  time.    The  young 

still  read  his  "  Meditations  "  with  avidity ;  and  many  of  the 
old  remember  the  pleasure  that  his  writings  afforded  them  in 
their  early  days.  With  some  degree  of  appropriateness,  he 
has  been  designated  the  Melancthon  of  the  Methodist  Re- 
formation. It  is  quite  certain  that  the  elaborated  polish  of 
Hervey's  works  secured  them  the  attention  of  the  upper 
circles  of  society,  to  a  far  greater  extent  than  that  attention 
was  secured  for  the  writings  of  Whitefield  and  Wesley. 
Hervey  avowedly  wrote  for  the  ilite;  Whitefield  and  Wesley 
for  the  masses.  Hervey's  style  is  objectionable  to  those  who 
cultivate  a  taste  for  the  simple  and  chaste,  in  opposition  to 
what  is  elaborate  and  grand ;  but,  somehow,  in  Hervey's  day, 
his  books,  as  Whitefield  said,  "  suited  the  taste  of  the  polite." 
May  it  not  be  added,  that,  they  also  helped  to  refine  the  taste 
of  Methodists  ?  The  polite  read  them  because  they  were 
flowery ;  the  Methodists,  because  they  were  savoury  ;  and 
while,  through  their  medium,  the  former  looked  at  grace 
with  less  prejudice  ;  the  latter  looked  at  nature  with  more 
delight. 

The  following,  from  the  North  British  Review,  is,  perhaps, 
as  just  a  critique  on  Hervey's  writings  as  can  be  furnished  : — 

"  Last  century  was  the  first  in  which  pious  people  cared  for  style.  The 
Puritans  had  apple-trees  in  their  orchards,  and  savoury  herbs  in  their 
kitchen-gardens,  but  kept  no  greenhouse,  nor  parterre  ;  and,  amongst 
evangelical  authors,  Hervey  was  about  the  first  who  made  his  style  a 
study,  and  who  sought,  by  planting  flowers  at  the  gate,  to  allure  passen- 
gers into  the  garden.  It  is  not,  therefore,  surprising  that  his  ornaments 
should  be  more  distinguished  for  profusion  and  brilliant  hues  than  for 
simplicity  and  grace.  Most  people  admire  tulips  and  peonies  and 
martegon-lilies,  before  they  get  on  to  love  store-cups  and  mosses  and 
ferns.  We  used  to  admire  them  ourselves,  and  felt  that  summer  was  not 
fully  blown  till  we  saw  it  sure  and  certain  in  these  ample  and  exuberant 
flowers.  Yes,  and  even  now  we  feel  that  it  would  make  a  warmer  June 
could  we  love  peonies  and  martegons  once  more.  Hervey  was  a  man  of 
taste  equal  to  his  age,  and  of  a  warmth  and  venturesomeness  beyond  it. 
He  introduced  the  poetical  and  picturesque  into  religious  literature,  and 
became  the  Shenstone  of  theology.  And,  although  he  did  what  none  had 
dared  before  him,  the  world  was  ready,  and  his  success  was  rapid.  The 
"  Meditations  "  evangelized  the  natural  sciences,  and  embowered  the  old 


328 


Rev.  James  Hervey, 


g     divinity.    There  was  philosophy  in  its  right  mind,  and  at  the  Saviour's 
feet;  and  the  Lutheran  dogma  relieved  from  the  academic  gown,  and 

44  keeping  healthful  holiday  in  shady  woods  and  by  the  mountain  stream. 
The  tendency  of  his  writing  was  to  open  the  believer's  eye  in  kindness 
and  wonder  on  the  works  of  God,  and  their  effort  was  to  attract  to  the 
Incarnate  Mystery  the  heart  surprised  or  softened  by  these  works.  We 
cannot,  at  the  distance  of  a  century,  recall  the  fascination  which  sur- 
rounded them  when  newly  published, — when  no  similar  attempts  had 
forestalled  their  freshness,  and  no  imitations  had  blown  their  vigour  into 
bombast.  But  we  can  trace  their  mellow  influence  stilL  We  see,  that, 
they  have  helped  to  make  men  of  faith  men  of  feeling,  and  men  of  piety 
men  of  taste.  Over  the  bald  and  rugged  places  of  systematic  orthodoxy, 
they  have  trained  the  sweetest  beauties  of  creation  and  softest  graces  of 
piety,  and  over  its  entire  landscape  have  shed  an  illumination  as  genial 
as  it  is  growthful  and  clear.  If  his  '  Meditations'  be  not  purely  classical, 
they  are  evangelical,  and  singularly  adapted  to  the  whole  of  man.  Their 
cadence  is  in  our  popular  preaching  still,  and  may  their  spirit  never  quit 
our  Christianity!  It  is  the  spirit  of  securest  faith,  and  sunniest  hope,  and 
most  seraphic  love.  And  though  it  may  be  dangerous  for  young  divines, 
like  Samuel  Parr,  to  copy  their  descriptive  melody,  it  were  a  blessed 
ambition  to  emulate  their  author's  large  and  lightsome  piety, — his  heart, 
'  open  to  the  whole  noon  of  nature/  and  through  all  its  brightness  drink- 
ing the  smile  of  a  present  God." 

Here  Hervey's  Memoir  ought  to  end  ;  but,  unfortunately, 
posthumous  facts  must  be  added. 

Already,  it  has  been  stated,  that,  the  last  days  of  the 
devout  Rector  of  Weston-Favel  were  employed  in  writing 
his  "  Eleven  Letters "  in  answer  to  Wesley's  "  Remarks  on 
Theron  and  Aspasio."  It  is  extremely  disagreeable  to  tag 
to  the  end  of  a  life  so  beautiful  as  Hervey's  a  controversial 
fracas  which  ought  never  to  have  happened,  but  fidelity  for- 
bids the  unpleasant  duty  to  be  avoided.  For  more  than  a 
hundred  years,  partisans,  on  both  sides,  have  discussed  the 
question  ;  and,  on  both  sides,  not  a  little  has  been  written 
which  both  Hcrvey  and  Wesley  would  wish  to  have  blotted 
out.  It  would  not  be  difficult  to  lengthen  the  unprofitable 
controversy  by  an  analysis  of  Hervey's  "  Eleven  Letters"  (next 
to  his  "  Theron  and  Aspasio,"  his  ablest  work),  but  the  task  is 
uninviting,  and  the  subject  shall  be  dismissed  as  briefly  as 
possible. 

Six  years  after  Hervey's  death,  his  "  Eleven  Letters  "  were 
surreptitiously  published,  i2mo,  288  pp.,  without  the  printer's 
name  attached,  and  with  nothing  but  a  brief  Preface,  signed 


The  Literary  Parish- Priest. 


329 


"  Philolethes,"  who  acknowledged  that  the  work  now  "found  175s 
its  way  into  the  world,  as  it  were,  by  stealth."  A  year  after-  Age~4 
wards,  in  1765,  an  authentic  edition  was  issued,  with  the 
following  title — "  Eleven  Letters  from  the  late  Rev.  Mr.  Her- 
vey,  to  the  Rev.  Mr.  John  Wesley  ;  containing  An  Answer  to 
that  Gentleman's  Remarks  on  Theron  and  Aspasio,  Published 
from  the  Author's  Manuscript,  left  in  the  possession  of  his 
Brother,  Mr.  Hervey.  With  a  Preface,  showing  the  Reason 
of  their  being  now  printed."    i2mo,  297  pp.1 

The  Preface  states,  that,  Hervey  did  not  commence  his 
reply  to  Wesley  before  Wesley  published  his  private  letter  to 
Hervey,  in  his  "Preservative  against  Unsettled  Notions  in 
Religion  ;"  in  other  words,  not  until  after  June  23,  1758.  This 
is  an  error  ;  for,  in  a  letter  to  the  Rev.  Mr.  Ryland,  dated 
"  January,  1758,  Hervey  says  he  was  even  then  '  transcribing 
his  intended  answer  to  Mr.  Wesley  for  the  press'"  (see  315 
page  preceding). 

Hervey's  brother,  in  the  Preface,  proceeds  to  say  : — 

"When,  in  December,  1758,  I  was  sent  for  to  Weston,  I  asked  him 
the  evening  before  he  died,  '  what  he  would  have  done  with  the  Letters  to 
Mr.  Wesley,  whether  he  would  have  them  published  after  his  death  V  He 
answered,  1  By  no  means,  because  he  had  only  transcribed  about  half  of 
them  fair  for  the  press  ;  but,  as  the  corrections  and  alterations  of  the 
latter  part  were  mostly  in  short-hand,  it  would  be  difficult  to  understand 
them,  especially  as  some  of  the  short-hand  was  entirely  his  own,  and  others 
could  not  make  it  out ;  therefore,  he  said,  as  it  is  not  a  finished  piece,  I 
desire  you  will  think  no  more  about  it." 

Mr.  William  Hervey  adds  : — 

"As  these  were  the  last  orders  of  my  brother,  I  thought  it  right  to 
obey  them,  and,  therefore,  I  withstood  the  repeated  solicitations  of 
many  of  his  friends,  who  wanted  to  have  them  printed.  Notwith- 
standing the  regard  I  had  for  the  persons  who  solicited  the  publication, 
I  could  not  be  persuaded  to  print  the  Letters  ;  and  they  never  had 
appeared  in  public,  with  my  consent,  had  not  a  surreptitious  edition  of 
them  lately  made  its  way  from  the  press,  and  were  I  not  under  a  firm 
persuasion  that  will  be  followed  by  more. 


1  The  title  of  the  surreptitious  edition  was,  "  Aspasio  Vindicated,  and 
the  Scripture  Doctrine  of  Imputed  Righteousness  Defended  against 
the  Objections  and  Animadversions  of  the  Rev.  Mr.  John  Wesley.  In 
Eleven  Letters,  written  and  prepared  for  the  Press,  by  the  late  Rev.  Mr. 
T  s  H  y,  A.B." 


33Q 


Rev.  James  Hervey, 


g  "  As  this  is  the  case,  I  think  it  my  duty  to  the  memory  of  my  late  brother 
to  send  forth  as  correct  an  edition  as  I  possibly  can,  for  as  to  that  which 

44  has  appeared  (from  what  editor  I  know  not)  it  is  so  faulty  and  incorrect, 
that,  but  little  judgment  can  be  formed  from  it,  of  the  propriety  and  force 
of  my  brother's  answers  to  Mr.  Wesley. 

"As  to  the  unfairness  of  publishing  my  brother's  Letters  without  my 
consent,  and  the  injustice  to  his  memory  in  sending  so  mangled  a 
performance  out  under  his  name,  they  are  too  apparent  to  need  any 
proof ;  and  though,  the  editor,  as  I  have  been  informed,  gave  away  the 
whole  impression,  so  that  it  is  plain  lucre  was  not  the  motive  of  his  pro- 
ceeding, and  I  would  charitably  hope  he  did  it  with  a  view  of  benefiting 
his  readers,  yet,  it  is  so  like  doing  evil  that  good  may  come,  as,  in  my 
opinion,  to  be  quite  unjustifiable. 

"  I  have  one  thing  more  to  add,  which  is  concerning  the  seasonablcness 
of  the  following  publication.  It  may,  perhaps,  be  thought  a  needless 
revival  of  a  dispute,  which  happened  long  ago,  and  which  is  now  probably 
forgotten.  In  answer  to  which,  I  can  assure  the  reader,  that,  though  my 
brother  died  December  25,  1758,  the  controversy  did  by  no  means  die 
with  him,  but  still  subsists  in  the  daily  publication  and  sale  of  Mr. 
Wesley's  '  Preservative/  Thecontroversy  is,  in  the  most  effectual  manner, 
daily  and  hourly  kept  alive  by  Mr.  Wesley  himself.  This  proves  very 
sufficiently  the  seasonablcness,  and,  as  things  have  happened,  the  expedi- 
ency of  the  present  appearance  of  the  following  Letters  in  public." 

Such  was  the  substance  of  Mr.  William  Hervey's  expla- 
nation or  apology. 

He  says,  he  knew  not  who  was  the  editor  of  the  surreptitious 
edition  of  his  brother's  letters  ;  and,  in  the  absence  of  counter 
evidence,  he  is  entitled  to  belief.  It  is  somewhat  staggering, 
however,  that  he  had  been  informed,  the  editor  "  gave  away 
the  whole  impression,"  without  being  told  the  donor's  name  ; 
and  also,  that,  as  the  proprietor  of  his  brother's  manuscript,  he 
must  have  known  in  whose  hands  the  manuscript  had  been 
placed  since  his  brother's  death.  Mr.  Cudworth  is  generally 
believed  to  have  been  the  stealthy  publisher  ;  but,  if  he  was, 
he  was  not  alone.    Mr.  Ryland  writes  : — 

"  These  letters  were  just  upon  the  point  of  being  suppressed,  and  lost  to 
the  Christian  world  for  ever.  Soon  after  Mr.  Hervey's  death,  they  were  put 
into  my  hands  for  twelve  or  fourteen  weeks.  From  a  principle  of  foolish 
and  false  delicacy  I  did  not  take  a  copy  of  them,  which  I  ought  to  have 
done.  Happy  for  the  Church,  the  manuscript  fell  into  the  hands  of  three 
of  my  friends,  who  had  more  sincerity,  zeal,  and  courage  than  I  had,  and 
thus  the  manuscript  was  rescued  from  destrucLion,  and  the  original  copy 
at  last  brought  to  light." 

Not  many  will  coincide  with  Mr.  Ryland's  notions  "of 


The  Literary  Parish- Priest. 


33i 


foolish  and  false  delicacy."    Apart  from  the  question,  Hervey  1758 
versus  Wesley,  the  surreptitious  publication  of  the  book  was  a  Age~4 
base,  treacherous,  nefarious  deed.    No  wonder  that  the  name 
of  the  editor  was  never  authoritatively  announced. 

Mr.  William  Hervey  complains,  that,  the  edition  was 
extremely  "  faulty  and  incorrect,"  and  did  not  convey  an 
adequate  idea  "  of  the  propriety  and  force  of  his  brother's 
Answers  to  Mr.  Wesley."  Fair  play  makes  it  imperative  to 
say,  that,  intentionally  or  otherwise,  this  is  far  from  being 
true.  Any  one  who  takes  the  trouble  to  compare  the  two 
editions  will  perceive,  that,  except  in  typographical  corrections, 
the  insertion  of  Hebrew  words  in  Hebrew  instead  of  English 
characters,  the  punctuation  of  sentences,  and  the  addition  of  a 
quotation  from  St.  Chrysostom  in  Greek,  the  authentic  edition 
hardly  differs  a  hair-breadth  from  the  surreptitious  one. 

Mr.  William  Hervey's  last  reason,  for  the  publication  of  his 
brother's  manuscript,  is  not  without  force.  Seven  years  be- 
fore, Wesley  had  unwisely  printed  his  "  Remarks  on  Theron 
and  Aspasio  "  in  his  "  Preservative  against  Unsettled  Notions 
in  Religion."  Notwithstanding  Hervey's  death,  that  book 
was  still  on  sale  ;  and,  thus,  Hervey  was  continuously  at- 
tacked without  being  able  to  answer  for  himself.  Was  this 
fair,  and  brotherly  ?  Perhaps,  it  was  not  enough  to  justify 
the  avowed  violation  of  Hervey's  dying  wish,  and  absolute 
command  ;  but  does  it  not  somewhat  palliate  the  dishonour 
of  the  treacherous  act,  and,  to  some  extent,  relieve  William 
Hervey  of  the  odium  which  has  been  cast  upon  him  ? 

It  is  undeniable,  that,  Hervey's  "  Letters  "  contain  severe, 
and  apparently  bitter  recriminations  against  his  old  Oxford 
acquaintance  ;  but  did  he  himself  write  them  ?  Those,  who 
are  the  friends  of  both  the  combatants,  have  doubted  this, 
and  have,  at  least,  insinuated  that  their  author  was  William 
Cudworth,.  Wesley's  inveterate  enemy.  This  might  be  so  ; 
but  it  might  be  otherwise.  It  is  true,  that,  the  taunting 
reproaches  in  the  "  Eleven  Letters  "  are  not  what  might  have 
been  reasonably  expected  from  a  man  of  Hervey's  loving  and 
gentle  spirit.  His  other  writings  are  perfectly  exempt  from 
bitterness.  He  seemed  incapable  of  wounding  even  an  enemy, 
much  more  one  who,  in  former  days  at  least,  had  been  a 
friend.    Was  his  the  hand,  then,  that  wrote  the  reproaches  in 


332 


Rev.  James  Hervey, 


1 758     his  "Letters"?    Defenders  regarded  Cudworth  as  the  culprit. 

L<^e~44  There  cannot  be  a  doubt,  that  Cudworth  was  capable  of  this. 
He  hated  Wesley,  and  his  style  of  writing,  when  he  chose, 
was  trenchant  ;  but,  after  all,  he  might  be  innocent.  The 
"  Eleven  Letters  "  were  written  during  the  last  year  of  Her- 
vey's  life,  when  his  illness,  always  serious,  was  greatly  aug- 
mented, and  not  unlikely  to  affect  his  spirits.  From  his 
letters,  already  quoted,  it  is  evident,  his  irritation  against 
Wesley  was  such,  that,  he  honestly  confesses,  he  found  it  "  no 
small  difficulty  to  preserve  the  decency  of  the  gentleman,  and 
the  meekness  of  the  Christian  in  his  intended  Answer."  Fur- 
ther, though  naturally  so  laying  and  so  gentle,  his  sensitive- 
ness was  excessive.  And,  once  again,  it  must  be  borne  in 
mind,  that,  with  one  or  two  exceptions,  such  as  the  attack  in 
the  Critical  Review,  his  writings  had  evoked  unmingled  appro- 
bation,— religious,  literary,  and  aristocratic  circles  all  uniting  in 
his  praise ;  and,  that  this  was  not  adapted  to  prepare  him  for 
the  unceremonious  animadversions  sent  to  him  by  Wesley. 
God  forbid  !  that,  we  should  cast  a  speck,  which  does  not 
belong  to  it,  on  a  character  so  beautiful  ;  but  no  man  is 
exempt  from  errors  ;  and,  perhaps,  the  hints  just  dropped  are 
worthy  of  attention. 

The  results  were  painful,  and,  in  some  respects,  disastrous. 
Wesley  himself  was  exceedingly  annoyed.  It  was  one  of  the 
great  trials  of  his  life.  It  engendered  a  polemical  warfare 
which  culminated  in  the  great  Calvinian  controversy  of  1770  ; 
a  controversy  which,  on  one  side  at  least,  grew  in  bitterness 
until  the  death  of  Toplady,  in  1778.  And,  lastly,  not  to 
mention  other  direful  effects,  by  the  action  of  Dr.  Erskine, 
who  published  Hervey's  "  Eleven  Letters  "  in  Scotland,  and, 
not  only  so,  but,  in  his  Preface,  made  a  violent  attack 
on  Wesley's  doctrines,  Methodism,  across  the  Tweed,  sus- 
tained an  injury,  not  only  deep,  but  of  many  years'  dur- 
ation. 

It  is  a  painful  task  to  conclude  the  life  of  Hervey  amid  the 
din  of  war  ;  but  the  facts  are  too  important  to  be  entirely 
omitted.  The  difference  between  the  two  Oxford  Methodists 
was  a  mournful  occurrence.  Neither  of  them  was  perfect. 
Both  are  blamable.  It  was  a  misfortune,  that,  Wesley's 
animadversions  were  written  in  a  style  so  blunt.    It  was  a 


The  Literary  Parish-Priest. 


333 


mistake  in  Hervey  to  allow  his  excessive  sensitiveness  to  1758 
obtain  such  a  mastery  as  to  prevent  his  writing  to  his  faithful  ^  ~4 
friend  for  friendly  explanation.  It  was  a  serious  blunder  for 
Wesley  to  publish  his  critique  in  his  "  Preservative  against 
Unsettled  Notions  in  Religion."  And,  finally,  though  Her- 
vey's  "Letters"  are  ably  written,  it  was  a  great  calamity, 
that,  he  died  before  he  had  given  them  a  finishing  revision  ; 
and  it  was  a  huge  breach  of  trust,  as  well  as  a  grave  imper- 
tinence, for  any  one  to  violate  Hervey 's  most  solemn  wish, 
and  to  commit  to  the  public  press  an  uncompleted  manu- 
script, whose  publication  Hervey,  in  dying  accents,  had 
prohibited. 


REV.  THOMAS  BROUGHTON,  M.A., 


THE  FAITHFUL  SECRETARY. 

THOMAS  BROUGHTON  was  the  son  of  English 
parents,  who  resided  in  Scotland.  His  father  was 
Commissioner  of  Excise,  at  Edinburgh,  and  had  sixteen 
children,  born  and  baptized. 

Even  Mr.  Broughton's  descendants  seem  to  know  nothing 
of  his  early  life.  From  Wesley,  we  learn,  that  he  was  a 
member  of  Exeter  College,  Oxford,  and  that  he  joined  the 
Methodists  in  1732.1 

On  leaving  the  University,  he  appears,  first  of  all,  to  have 
officiated  at  Cowley,  near  Uxbridge  ;  and,  with  such  success, 
that,  Sir  John  Harold  remarks,  in  a  letter  to  Wesley,  *  Seve- 
ral of  Mr.  Broughton's  late  parishioners  at  Cowley  forget  not 
the  assembling  of  themselves  together."  In  1736,  he  became 
curate  at  the  Tower  of  London  ;  undertook  to  preach  to  the 
prisoners  in  Ludgate  prison  every  Tuesday  afternoon  ;  and 
read  prayers  every  night  to  a  religious  society  at  Wapping. 
By  means  of  Whitefield,  he  was  presented  to  St.  Helen's, 
Bishopsgate  Street  Within  ;  and,  through  faithfulness  to  his 
old  Oxford  friend,  he  lost  it.  The  parishioners  objected  to 
Whitefield  having  the  use  of  Broughton's  pulpit.  Broughton 
answered,  "  Through  Mr.  Whitefield's  influence,  I  obtained 
the  living  of  St.  Helen's,  and,  if  he  insists  upon  it,  he  shall 
have  my  pulpit."  Whitefield  did  insist,  and  Broughton  lost 
his  lectureship. 

Like  all  the  other  Oxford  Methodists,  Broughton  was 
ardently  attached  to  Wesley.  In  the  spring  of  1735,  when 
the  venerable  Rector  of  Epworth  was  at  the  point  of  death, 
he  used  his  utmost  endeavours,  to  secure  the  appointment  of 
Wesley  to  the  vacant  rectory ;  but  without  effect.    In  the 


1  Wesley's  Works,  vol.  viii.,  p.  334. 


The  Faithful  Secretary, 


335 


autumn  of  that  year,  Wesley  went  on  his  mission  to  Georgia  ;  '735 
and  Broughton  wrote  to  him  the  following  self-abasing  letter, 
which  has  not  before  been  published. 

"Oxon,  November  27,  1735. 

"  Dear  Sir, — God  grant,  that,  this  letter  may  find  you  happily  arrived 
at  the  wished-for  haven ! 

u  O  cross  of  Jesus !  what  a  rock  of  offence  art  thou  become  to  the 
greatest  part  of  Christians !  The  Christians  of  the  present  times  are 
ashamed  of  Christ ;  and  thou,  that  art  a  teacher  in  Israel,  art  thou 
unlearning  this  sure,  this  important  lesson, — '  All  that  will  live  godly  in 
Christ  Jesus,  shall  suffer  persecution'?  You  know  I  have.  If  I  should 
say,  that  I  have  not  shrunk  from  under  the  cross,  I  should  be  a  liar.  My 
own  bad  heart,  and  the  observation  I  made  of  the  agreeable  life  of  my 
London  friends,  occasioned  my  first  abatements  in  strictness  of  life  and 
holiness  of  conversation.  What  pangs  and  agonies  of  heart,  I  felt  at 
intervals !  I  laboured  for  peace ;  I  panted  after  the  love  of  God  ;  but  my 
heart  grew  foul,  and  became  a  cage  of  unclean  thoughts,  for  want  of  mor- 
tification and  self-denial.  I  embraced  the  doctrine  of  imputed  righteous- 
ness, and  had  mean  thoughts  of  works.  Almost  every  day  furnished  me 
with  new  ideas  of  religion ;  but,  alas  !  they  all  savoured  too  much,  I 
doubt,  of  flesh  and  blood.  Since  my  return  from  London,  too,  I  have  been 
amusing  myself  with  pretty  dreams  of  true  religion  ;  nor  am  I  awake  yet. 
Good  God !  art  Thou  as  mighty  to  cast  into  hell  now,  as  Thou  wert 
seventeen  hundred  years  ago  ?  Did  the  first  Christians  cry  mightily  unto 
Thee  to  spare  them,  and  did  they  see  it  absolutely  necessary  to  work  out 
their  salvation  with  fear  and  trembling ;  and  dare  I,  who  have  been  a 
wretch,  and  most  excessively  wicked  sinner,  think  to  obtain  heaven 
with  less  labour  and  sufferings  ?  O  !  pray  for  me,  that  Satan  may  not 
sift  me  as  wheat !  I  am  a  worm,  and  no  man,  tossed  about  with  every 
blast  of  doctrine.    Stablish,  strengthen,  settle  me,  O  my  God  ! 

u  Mr.  Battely  has  committed  his  parish  to  my  care.  O !  that  I  may 
feed  his  sheep,  and  be  not  a  hireling!  Mr.  Salmon's  heart  is  with  you; 
but,  he  informs  me,  Mr.  Clayton  has  convinced  him,  that,  he  ought  to 
abide  where  he  is,  till  his  parents  cease  to  forbid  him  going  to  Georgia. 
God  will  never  suffer  a  supply  of  fit  and  able  men  to  be  wanting  to  take 
charge  of  his  work  in  America. 

"  At  Oxon,  we  hope  to  be  stirring.  The  hand  of  the  Lord  will  uphold 
our  fainting  steps.  Cease  not,  dear  brother,  to  pray  for  us,  as  we  hope 
always  to  pray  for  you.    Salute  the  brethren.    We  all  salute  you. 

"  I  am,  dear  sir,  your  most  obliged  and  affectionate  brother  in  Christ, 

"  T.  Broughton." 

This  is  far  from  being  a  bright  and  joyous  letter ;  and  yet 
it  is  conscientious  and  earnest.  Like  all  the  other  Oxford 
Methodists,  Broughton  was  seeking  to  be  saved  by  his  own 


336 


Rev.   Thomas  Broiighton, 


good  works.  These  were  far  from  perfect ;  and,  hence,  his 
abasement,  anguish,  and  despondency. 

In  1737,  in  the  course  of  his  official  duty,  as  curate  at  the 
Tower  of  London,  Broughton  preached  a  sermon,  which,  by 
request  of  the  commander  of  the  garrison,  was  published, 
with  the  title, — 

"The  Christian  Soldier;  or,  the  Duties  of  a  Religious  Life  recom- 
mended to  the  Army,  from  the  Example  of  Cornelius."  Text,  Acts  x. 
1,  2. 

In  1748,  a  second  edition  of  this  discourse  was  printed, 
with  a  Dedication  to  The  Right  Honourable  Lord  Viscount 
Ossulstone,  in  which,  in  reference  to  his  style,  Broughton 
says, — 

"  If  your  Lordship  should  think  the  Discourse,  to  the  soldiers, 1  penned 
with  too  much  emotion  of  heart,  and  warmth  of  expression, — if,  as  a 
spiritual  watchman,  the  preacher  has  lifted  up  his  voice  as  a  trumpet, 
sounded  an  alarm,  and  uttered  his  words  in  thunder, — he  would  meekly 
desire  to  be  understood  with  candour,  as  accommodating  himself  to  the 
military  genius  and  character,  which  disdain  a  cold,  lifeless,  and  unper- 
suasive  harangue.  He  has  indeed  used  great  plainness  of  speech;  and 
the  rather,  because  no  one  has  a  more  sincere  regard  for  the  profession, 
or  a  higher  esteem  for  those  excellent  persons,  who  worthily  fill  the  chief 
and  most  conspicuous  posts  in  the  army,  than  myself.'' 

The  following  brief  extracts  from  Broughton's  sermon  will 
furnish  an  idea  of  his  fidelity,  and  honest-speaking  zeal. 
Having  described  the  character  and  conduct  of  Cornelius,  he 
addressed  his  military  audience  as  follows  : — 

"  Cornelius  was  a  devout  man,  and  one  that  feared  God.  But  are  there 
many  of  you,  my  brethren,  of  this  religious  disposition  ?  Not  to  enume- 
rate all  the  instances  of  piety  and  devotion,  in  which  you  are  grossly  and 
wholly  defective,  I  will  mention  but  a  few. 

"And,  first,  in  point  of  sobriety.  Alas!  my  friends,  what  strangers, 
nay,  what  enemies,  are  most  of  you  to  a  sober,  temperate  way  of  life. 
How  frequently  do  you,  the  meaner  sort  especially,  through  excess  of 
liquor,  reel  io  and  fro,  and  stagger,  and  lie  in  the  streets  like  dead  men! 
How  insatiable  is  your  thirst  after  drink,  as  if  the  gratification  of  that 
appetite  was  a  joy  unspeakable  and  full  of  comfort !  To  this  purpose, 
you  assemble  by  troops  in  tippling-houses,  where  you  destroy  your  health, 


1  The  sermon  was  addressed  to  the  second  regiment  of  foot  guards, 
who,  to  the  beat  of  the  drum,  marched  to  the  chapel,  with  the  Com- 
mander of  the  garrison  at  their  head. 


The  Faithful  Secretary. 


337 


and  waste  your  money  and  time,  in  tumults,  revellings,  and  drunkenness. 
In  these  houses,  you  often  sit  till  midnight,  and  prevent  the  morning 
watch,  not  with  hymns  and  psalms,  as  David  did,  but,  with  blasphemous 
rant  and  obscene  songs. 

"Again,  your  offences,  in  point  of  chastity,  are  very  scandalous,  and 
too  notorious  to  be  denied ;  insomuch,  that,  the  bare  sight  of  you  is  sus- 
picious and  painful  to  the  modest  part  of  the  daughters  of  our  land. 
Having  eyes  full  of  uncleanness  and  adultery,  you  wander  after  pernicious 
deceivers,  and  give  yourselves  loose  to  vile  lusts  and  brutish  affections. 
That  I  do  not  charge  you  wrongfully,  in  this  respect,  is  too  manifest, 
from  the  numerous  and  melancholy  instances  among  you  of  putrefied 
bodies  and  rotten  bones. 

"  Cornelius  prayed  to  God  always.  But  where,  alas !  shall  we  find  this 
practice  among  you  ?  Prayer  seems  to  have  been  banished  from  the 
army,  and  cursing  and  swearing  brought  in,  in  its  room.  Most  of  you,  I 
fear,  live  without  prayer,  and  pass  away  days,  months,  and  years,  without 
bending  your  kness  to  the  God  who  made  you,  to  the  Saviour  that 
redeemed  you,  or  to  the  Holy  Ghost  who  alone  can  sanctify  your  souls, 
and  fit  you  for  heaven.  Let  me  not  seem  uncharitable  in  this  assertion : 
I  speak  truth,  when  I  pass  this  censure  on  the  most  of  you:  for,  if  you  did 
accustom  yourselves  to  pray,  the  ears  of  good  Christians  would  not  be  so 
often  stunned  with  that  horrible  din  of  blasphemy,  nor  shocked  with  those 
dreadful  oaths,  curses,  and  ungodly  speeches,  which  daily  and  hourly 
proceed  out  of  your  mouth.  It  is  an  unpleasant  office,  my  friends,  to 
reprove  you  in  this  public  manner;  but  many  of  you  can  bear  me  witness, 
that,  I  have  not  spared  private  reproof,  when,  in  my  hearing,  the  name  of 
God  has  been  by  you  blasphemed.  Oh  !  that  the  horrid  practice  of  pro- 
fane cursing  and  swearing  was  less  frequent  in  the  army!  Is  it,  my 
friends,  a  military  accomplishment  to  curse  and  swear?  Do  you  imagine, 
that,  it  adds  grace  to  your  speech,  or  manliness  to  your  looks  ?  Or  do 
you  fancy,  that,  it  resembles  the  roaring  of  a  lion,  and  renders  your  pre- 
sence terrible  ?  Alas !  vain  men !  no  wise  and  good  man  looks  upon  a 
swearer  to  be  a  hero,  or  accounts  him  a  courageous  person,  because  he  is 
a  profane  and  wicked  one." 

The  preacher  uttering  such  reproofs  as  these  was,  to  say 
the  least,  a  courageous  man, — a  worthy  brother  of  Wesley 
himself,  who,  four  years  afterwards,  preached  his  withering 
sermon,  on  "The  Almost  Christian"  before  the  Oxford 
University.  Perhaps  both  were  more  pointed  than  pleasant ; 
but  in  the  time-serving  age  in  which  we  live,  the  pulpit  would 
be  improved  by  a  dash  of  that  stern  fidelity  which  was  used 
by  Wesley,  Broughton,  and  the  first  Methodists.  It  is  far 
easier  to  condemn  sins,  than  to  reprove  sinners.  It  required 
greater  heroism  for  Nathan  to  say  to  David,  "  Thou  art  the 
man,"   than   to  deliver  Nathan's   parable   concerning  the 


333 


Rev.   Thomas  Broughton, 


737  hcinousness  of  David's  sin  ;  and  for  Elijah  to  say  to  Ahab, 
"  Thou  and  thy  father's  house  have  troubled  Israel,"  than  to 
dwell  on  the  general  evils  of  idolatry.  John  the  Baptist  was, 
not  rude,  but,  courageous,  when,  face  to  face,  he  told  king 
Herod,  "it  was  not  lawful"  for  him  to  have  his  brother 
Philip's  wife  ;  and  when,  in  a  crowd  of  Pharisees  and  Sad- 
ducees,  he  exclaimed,  "O  generation  of  vipers,  who  hath 
warned  you  to  flee  from  the  wrath  to  come?"  Who  will 
accuse  the  Divine  Redeemer  of  want  of  manners,  in  His  fear- 
ful utterance,  "  Woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites !  for  ye  are  like  unto  whited  sepulchres,  which  indeed 
appear  beautiful  outward,  but  are  within  full  of  dead  men's 
bones,  and  of  all  uncleanness.  Ye  outwardly  appear  righteous 
unto  men,  but  within  are  full  of  hypocrisy  and  iniquity. 
Ye  serpents,  ye  generation  of  vipers,  how  can  ye  escape  the 
damnation  of  hell  ?"  Is  such  fidelity  now  common  in  the 
pulpits  of  England  ?  Is  it  less  necessary  now  than  it  used  to 
be  in  the  days  of  old  ?  Are  the  congregations  of  the  present 
day  more  educated  and  refined  than  David,  Ahab,  Herod, 
and  the  scribes  and  Pharisees  ?  Have  preachers  improved 
upon  the  spirit  and  the  courage  of  Nathan,  Elijah,  the 
Baptist,  and  Jesus  Christ  ?  And  have  they  discovered  a 
more  effectual  mode  of  addressing  sinners  ?  Is  it  not  a  fact, 
that,  "  Whatsoever  things  were  written  aforetime  were  written 
for  our  learning "?  Is  it  better  and  safer  to  listen  to  those 
who  "say  to  the  seers,  See  not,  and  to  the  prophets,  Pro- 
phesy not  unto  us  right  things,  speak  unto  us  smooth  things, 
prophesy  deceits  ";  or  to  listen  to  the  voice  of  God  Himself, 
"  O  son  of  man,  I  have  set  thee  a  watchman  unto  the  house 
of  Israel ;  therefore,  thou  shalt  hear  the  word  at  my  mouth, 
and  warn  them  from  me.  When  I  say  unto  the  wicked,  O 
wicked  man,  thou  shalt  surely  die  :  if  thou  dost  not  speak  to 
warn  the  wicked  from  his  way,  that  wicked  man  shall  die  in 
his  iniquity ;  but  his  blood  will  I  require  at  thine  hand"? 

This  string  of  questions  may  be  thought  to  indicate,  that, 
the  writer  approves  of  the  rough  fidelity  of  the  Oxford  Metho- 
dists, and  is  far  from  satisfied  with  much  of  the  preaching  of 
the  present  day.  Be  it  so.  He  has  no  wish  to  avoid  the 
odium,  if  odium  it  be.  Fine  preaching  has  never  effected 
great  reformations.    Preaching   is  often   too  polite  to  be 


The  Faithfiil  Secretary. 


339 


powerful.  The  pulpits  of  the  age  would  be  more  successful  *737 
if  filled  by  men  like  Wesley,  Whitcfield,  and  their  friend 
Broughton.  A  luxurious,  self-indulgent  generation  needs, 
not  obsequiousness,  but,  unflinching  honesty.  Costly  clothing, 
and  refined  tastes  do  not  turn  sinners  into  saints ;  but  is  it 
not  a  truth,  that,  in  many  instances,  they  frighten  preachers 
from  a  faithful,  uncompromising  discharge  of  duty  ? 

Broughton  belonged  to  another  class.  He  fearlessly  re- 
proved the  sinner,  and  as  fearlessly  told  him  of  his  danger. 
Addressing  his  congregation  of  soldiers, — officers  as  well  as 
privates, — the  bold  preacher  says, — 

"  Let  the  serious  consideration  of  hell-torments  constrain  you  to 
repent,  and  live  like  the  devout  Cornelius.  When  the  judgment  is  over, 
and  this  last  sad  sentence  passed,  4  Depart  from  me,  ye  cursed,  into  ever- 
lasting fire/  the  souls  of  the  damned  will  immediately  be  thrust  into  a 
'  lake  which  burnetii  with  fire  and  brimstone  'where  the  worm  dieth  not, 
and  the  fire  is  not  quenched.'  In  this  doleful  prison  of  darkness  and 
despair,  condemned  souls  will  be  tormented  with  the  devil  and  his  angels; 
and  every  part  of  them  be  racked  with  the  sharpest  agony.  The  whorish 
and  adulterous  eye  will  then  be  put  out  in  utter  darkness.  The  tongue, 
that  was  used  to  cursing,  swearing,  and  filthy  talking,  will  then  be 
scorched  with  tormenting  flames,  and  be  denied  a  drop  of  water  to  cool 
its  intolerable  heat.  The  body,  which  used  to  be  defiled  with  drunkenness 
and  uncleanness,  will  be  burnt  up  as  a  firebrand.  And,  what  is  still  worse, 
though  the  pleasures  of  sin  are  but  for  a  season,  yet,  the  punishment  of  it 
will  be  without  end ;  for  the  smoke  of  the  torment  of  the  damned  ascends 
up  (saith  the  Scripture)  for  ever  and  ever.  The  torments  of  hell  are  of  a 
never-ending  duration ;  ' and  who/  my  friends,  '  can  dwell  with  everlasting 
burnings  ?'  O  be  wise,  and  consider  these  amazing  truths,  that,  ye  may 
flee  from  the  wrath  to  come.  Bid,  from  this  hour,  a  final  farewell  to 
swearing,  gaming,  drunkenness,  and  uncleanness.  Be  sober,  be  chaste, 
be  temperate,  keep  holy  the  Sabbath-day,  flee  idleness  and  bad  company. 
Remember  you  are  Christ's  soldiers,  and  were  listed  under  His  banner  at 
your  baptism.  '  Turn  ye,  turn  ye,  from  your  evil  ways.'  The  arms  of 
Divine  mercy  are  still  open  to  receive  and  embrace  you.  God  willeth  not 
the  death  of  sinners,  but  had  rather  they  should  repent  and  be  saved. 
Our  Lord  Jesus  Christ  is  ready  to  own  you,  and  wash  you  from  your  sins 
in  His  own  blood:  and  the  Holy  Ghost  continually  'maketh  intercession 
for  you,  with  groanings  which  cannot  be  uttered.'" 

Such  may  be  taken  as  a  specimen  of  Broughton's  preaching, 
at  all  events  at  the  commencement  of  his  ministry. 

After  a  five  months'  residence  in  Georgia,  Charles  Wesley 
returned  to  England.    Whitefield  was  ordained,  by  Bishop 


340 


Rev.  Thomas  Broughton, 


1737  Benson,  on  the  20th  of  June  1736,  and  immediately  com- 
menced his  marvellous  career  of  preaching.  At  the  Christmas 
following,  when  only  twenty-two  years  of  age,  he  was  fully 
determined  to  join  Wesley,  Ingham,  and  Delamotte  in 
America.  Some  of  his  friends,  however,  protested  against 
this,  and,  among  others,  his  friend  Broughton,  the  result  of 
which  was,  his  departure  was  postponed  until  the  beginning 
of  the  year  1738.  The  following  was  Broughton's  letter  on 
this  occasion  : — 

"  London,  January  28,  1737. 

"  Dearest  Sir, — My  instruments  are  ready,  and  I  am  sat  down  to 
write  to  you  ;  but  how  shall  I  accost  you  ?  With  what  matter  lengthen 
out  my  letter?  Surely,  I  was  never  more  at  a  loss  than  now  how  to 
address  my  friend.  And  yet,  the  springs  of  love,  that  issue  from  the 
fountain  of  my  heart  towards  you,  are  not  dried  up.  Methinks,  I  have 
the  same  affection  and  esteem  for  you  as  ever;  but  the  resolution  you 
have  taken  to  leave  your  native  country,  and  the  melancholy  conse- 
quences to  the  cause  of  religion,  which  are  likely  to  ensue  therefrom; 
together  with  the  barren  prospects  of  my  inability  to  dissuade  you  from 
your  hasty  undertaking,  at  least,  till  you  have  taken  the  advice  of  a 
multitude  of  counsellors  (in  whom  the  wise  man  says  there  is  safety),—  all 
these  things  put  together,  besides  the  weight  and  variety  of  my  own 
affairs,  so  entangle  and  distress  me,  that  I  know  not  what  to  communicate 
to  you.  But  good  Mr.  Wogan  1  has  expressed  my  sentiments  to  you  in 
his  own.  His  reasons  against  your  going  to  Georgia  are  my  reasons,  and 
the  reasons  of  several  good  men  besides;  particularly  of  Sir  Erasmus 
Philips,  who  laid  his  commands  upon  me  to  dehort  you  if  I  could. 

"Dear  Mr.  Whitefield,  let  me  entreat  you  to  examine  the  reasons. 
Surely,  we  ought  to  consider  before  we  resolve,  and  to  weigh  things  well 
before  we  proceed  to  put  them  into  execution.  Would  you  be  glad  to 
learn  what  are  my  objections  against  your  going?  Alas!  I  have  many 
things  to  say  unto  you  upon  that  head,  but  you  cannot  bear  them  now. 
All  I  would  recommend  to  you  at  present,  is  not  to  harden  yourself 
against  what  may  be  modestly  and  fairly  alleged  to  your  leaving 
England.  Let  not  your  friends  be  accounted  your  enemies,  because  they 
tell  you  the  truth.  Lastly,  we  all  observe  the  golden  rule  of  our  Lord, 
'Judge  not  according  to  the  appearance,  but  judge  righteous  judgment.' 

"My  dear  friend, — for  you  are  so  to  me, — pardon  my  plain  dealing, 


1  William  Wogan  was  born  in  1694;  and,  after  being  educated  at 
Westminster  and  Oxford,  entered  the  army.  In  171 8,  he  married 
Catherine  Stanhope,  of  the  family  of  the  Earls  of  Chesterfield.  He  died 
at  Ealing  in  1758.  He  was  a  Millennarian,  but  attended  the  daily  service 
of  the  Church  of  England,  and  advocated  a  strict  attention  to  the  Church's 
rubrics. — "Private  Journal  and  Literary  Remains  of  Dr.  Byron." 


The  Faithful  Secretary. 


341 


and,  if  it  deserves  a  worse  name,  yet,  pardon  it.    I  conclude  my  letter     j  738 

with  an  excellent  collect  of  our  Church  on  behalf  of  us  both  : —   

" '  O  God,  forasmuch  as  without  Thee,  we  are  not  able  to  please  Thee, 
mercifully  grant  that  Thy  Holy  Spirit  may,  in  all  things,  direct  and  rule 
our  hearts,  through  Jesus  Christ  our  Lord.' 

"  I  am,  dear  sir,  your  affectionate  brother, 

"Thomas  Broughton."1 

"To  the  Rev.  Mr.  Whitefield, 

"At  Mr.  Grenville's,  a  Grocer,  in  Wine  Street,  at  Bristol." 

John  Wesley  arrived  in  England  on  February  1st,  1738. 
By  repeated  interviews  with  Peter  Bohler,  he  was  converted 
to  Border's  doctrines,  1.  That,  faith  is  "a  sure  trust  and  con- 
fidence which  a  man  hath  in  God,  that,  through  the  merits  of 
Christ,  his  sins  are  forgiven,  and  he  reconciled  to  the  favour 
of  God.  2.  That,  the  fruits  of  this  faith  are  the  witness  of  the 
Spirit,  and  the  new  birth.  And,  3.  That,  this  faith  is  given  in 
a  moment,  and,  that,  instantaneously  a  man  may  be  translated 
out  of  darkness  into  light,  out  of  sin  and  fear  into  holiness 
and  happiness.  This,  however,  was  an  experience,  which 
Wesley,  as  yet,  had  not  realized ;  and,  hence,  he  came  to  the 
conclusion,  that,  notwithstanding  all  his  past  piety  and 
devotion,  he  was  still  without  saving  faith.  Wesley  asked 
his  friend  Bohler,  whether,  being  destitute  of  faith,  he  "  ought 
not  to  refrain  from  teaching  others  ? "  Bohler  said,  "  No  ;  do 
not  hide  in  the  earth  the  talent  God  hath  given  you." 
Accordingly,  when  Wesley,  his  brother  Charles,  and  Brough- 
ton met,  on  April  25,  in  the  house  of  Mr.  Delamotte,  at 
Blendon,  the  nature  and  fruits  of  faith  became  the  subject  of 
discussion.  Wesley  propounded  his  new  ideas  "  clearly  and 
fully and  writes  : — 

"Mr.  Broughton's  great  objection  was,  he  could  never  think,  that,  I 


1  A  recent  Bishop  of  the  Church  of  England,  on  perusing  this  manu- 
script letter,  wrote :  "  It  is  a  very  interesting  document,  and  leads  to  many 
reflections.  Mr.  Broughton's  day,  and  the  day  of  his  once  friend  Wesley, 
were  more  important  in  the  history  of  our  Church  than  many  are  willing 
to  believe.  They  disturbed,  but  they  taught ;  and  they  led  others  to  think 
and  teach.  Whatever  might  be  their  errors,  it  was  not  for  the  careless 
and  thoughtless  and  the  ignorant  to  be  their  judges.  It  might  be  for  the 
best  that  Whitefield  would  not  take  the  advice  in  this  letter;  but  the 
affectionate  strain  is  peculiarly  pleasing,  and  the  pious  ynion  between  two 
persons,  who  differed  on  some  points,  may  be  a  lesson  that  need  not  be 
lost  even  in  our  own  day." 


342 


Rev.  Thomas  Broughton, 


had  not  faith,  who  had  done  and  suffered  such  things.  My  brother  was 
very  angry,  and  told  me,  I  did  not  know  what  mischief  I  had  done  by 
talking  thus." 

Charles  Wesley's  account  of  this  important  meeting,  held  at 
fiv  e  o'clock  in  the  morning,  is  more  minute.    He  remarks  : — 

"  1738,  April  25.  Soon  after  five,  as  we  were  met  in  our  little  chapel, 
Mrs.  Delamotte  came  to  us.  We  sang,  and  fell  into  a  dispute  whether 
conversion  was  gradual  or  instantaneous.  My  brother  was  very  positive 
for  the  latter,  and  very  shocking;  and  mentioned  some  late  instances  of 
gross  sinners  believing  in  a  moment.  I  was  much  offended  at  his  worse 
than  unedifying  discourse.  Mrs.  Delamotte  left  us  abruptly.  I  stayed, 
and  insisted,  a  man  need  not  know  when  first  he  had  faith.  His 
obstinacy,  in  favouring  the  contrary  opinion,  drove  me  at  last  out  of  the 
room.  Mr.  Broughton  was  only  not  so  much  scandalized  as  myself. 
After  dinner,  he  and  my  brother  returned  to  town.  I  stayed  behind,  and 
read  them  the  'Life  of  Mr.  Halyburton  :'  one  instance,  but  only  one,  of 
instantaneous  conversion.' 

Strange  to  say,  within  three  weeks  after  this  religious 
fracas,  Charles  Wesley  became  a  convert  to  the  very  opinions 
which  had  given  him  such  huge  offence ;  and  began  to  pity 
and  upbraid  his  friend  Broughton  for  not  thinking  like  him- 
self.   Accordingly  he  writes  : — 

u  May  1  r.  I  was  carried  in  a  chair  to  Mr.  Bray's"  (the  Moravian),  "  who 
is  to  supply  Border's  place.  I  found  his  sister"  (Bray's)  "in  earnest 
pursuit  of  Christ;  and  his  wife  well  inclined  to  conversion.  I  had  not 
been  here  long,  when  Mr.  Broughton  called.  I  hoped  to  find  him  altered 
like  myself;  but,  alas !  his  time  is  not  yet  come.  As  to  M.  Turner,  he 
gave  her  up;  'but  for  you,  M.  Bray,'  said  he,  1 1  hope  you  are  still  in  your 
senses,  and  not  run  mad  after  a  faith  which  must  be  felt.'  He  went  on 
contradicting  and  blaspheming.  I  thought  it  my  duty  to  withstand  him, 
and  to  confess  my  want  of  faith.  1  God  help  you,  poor  man,'  he  replied ; 
'if  I  could  think  you  have  not  faith,  I  am  sure  it  would  drive  me  to 
despair.' " 

Charles  Wesley  was  now  as  impassioned  on  the  one  side, 
as,  three  weeks  before,  he  had  been  on  the  other.  He  and 
Broughton  became  estranged.  Hence  the  following,  in  his 
journal : — 

"  1738,  May  14.  Several  persons  called  to-day,  and  were  convinced  ot 
unbelief.  Some  of  them  afterwards  went  to  Mr.  Broughton,  and  were 
soon  made  as  easy  as  Satan  and  their  own  hearts  could  wish." 

A  week  after  this,  Charles  Wesley  believed  in  Christ  to  the 


The  Faithful  Secretary. 


343 


saving  of  his  soul ;  and  became  increasingly  anxious  for  his 
friend  Broughton.    He  writes  : — 

"May  27.  I  was  much  assisted  to  intercede  for  poor  Mr.  Broughton, 
who  continues  the  very  life  of  all  those  that  oppose  the  faith." 

"July  11.  Tuesday.  Mr.  Sparks,  this  morning,  asked  me  whether  I 
would  preach  for  him  at  St.  Helen's.  I  agreed  to  supply  Mr.  Broughton's 
place,  who  is  now  at  Oxford,  arming  our  friends  against  the  faith.  The 
pain  in  my  side  was  very  violent ;  but  no  sooner  did  I  enter  the  coach 
than  the  pain  left  me,  and  I  preached  faith  in  Christ  to  a  vast  congrega- 
tion, adding  much  extempore.  After  sermon,  Mrs.  Hind,  with  whom  Mr. 
Broughton  lodges,  sent  for  me  ;  owned  her  agreement  to  the  doctrine, 
and  pressed  me  to  come  and  talk  with  Mr.  Broughton,  who,  she  could  not 
but  believe,  must  himself  agree  to  it." 

At  this  period,  Charles  Wesley  was  intensely  interested 
in  the  welfare  of  half  a  score  of  malefactors,  under  sentence 
of  death,  in  Newgate  prison,  all  of  whom  were  executed  at 
Tyburn,  on  the  19th  of  July.  During  the  last  nine  days 
they  had  to  live,  besides  other  visits,  and  personal  conver- 
sations with  them,  he  preached  to  them  at  least  six  sermons, 
and  twice  administered  to  them  the  holy  Sacrament.  On  the 
day  of  execution,  he,  and  Broughton,  and  Mr.  Sparks  were 
at  the  prison  as  early  as  six  o'clock.1  At  Tyburn,  these  three 
earnest  ministers  ascended  the  cart  where,  beneath  the 
hideous  gibbet,  the  ten  poor  wretches,  with  ropes  round  their 
necks,  stood  awaiting  their  ignominious  end.  Charles  Wesley 
offered  prayer,  then  Sparks,  and  then  Broughton  ;  after  which 
the  cart  was  drawn  away,  and  the  lives  of  the  miserable  men 
were  ended. 

Charles  Wesley  believed  that  several  of  them  had  found 
peace  with  God ;  and  declared,  that,  the  hour  he  spent  be- 
neath the  Tyburn  gallows  "  was  the  most  blessed  hour  of  his 
life."  The  alienation,  however,  between  him  and  Broughton 
still  continued.  Three  weeks  afterwards,  they  met  at  Mrs. 
Hind's,  and  resumed  their  old  disputes.  The  details  of  the 
interview  are  not  recorded ;  but  Charles  declares,  that, 
Broughton  acknowledged,  he  had  never  read  the  Homilies 
of  the  Established  Church  ;  and  adds,  "  he  denied  explicitly, 
that,  we  are  saved  by  Christ's  imputed  righteousness  ;  and 
affirmed,  that,  works  do  justify,  and  have  a  share  in  making 


1  On  this  occasion,  Broughton  administered  the  Sacrament,  and  prayed. 


344 


Rev.  Thomas  Broughton, 


1 741  us  righteous  before  God."  The  two  were  earnest  and  eagei 
disputants  ;  but,  to  use  Charles  Wesley's  words,  they  "  parted 
good  friends." 

After  this,  we  lose  sight  of  Broughton  until  the  year  1741, 
when  he  was  chosen  lecturer  of  Allhallows,  Lombard  Street  j1 
and  when  he  also  married. 

The  marriage  was  to  have  taken  place  early  in  the  year ; 
but  had  to  be  postponed,  in  consequence  of  the  death  of  Mr. 
Capel  (the  young  lady's  father),  only  two  days  before  the 
time  primarily  appointed.  In  a  long  letter,  dated  April  4, 
1741,  and  addressed  to  Charles  Morgan,  Broughton  gives  full 
particulars  of  Mr.  Capel's  illness  and  decease,  and  relates, 
that,  Mr.  C.  had  been  married  twenty-five  years,  and  was 
buried  in  a  vault  belonging  to  St.  Peter's,  Cornhill.  He  then 
remarks  : — 

"  Immortal  and  unchangeable  God!  to  what  changes  is  poor,  perishing 
mortality  subjected  to  here  below !  To-day  we  live  :  to-morrow  we  die. 
The  rising  sun  beholds  us  fresh  and  blooming  in  life:  the  setting,  motion- 
less, and  pale,  and  sunk  into  the  arms  of  death.  Though  in  the  secret 
counsels  of  a  wise  and  gracious  Providence,  I  do  not  doubt,  yet,  what  a 
disagreeable  turn  this  melancholy  accident  has  given  to  my  affairs !  O, 
my  more  than  brother!  my  virtuous  and  noble  friend!  let  no  earthly 
thing,  not  even  the  most  endearing  and  lovely  Miranda,  be  too  much  the 
object  of  your  affections.  Forgive  the  preacher.  Our  God  is  a  jealous 
God.  He  is  jealous  of  His  love,  which  often  causes  Him  to  use  mortify- 
ing means  to  wean  us  from  the  love  of  the  creature. 

"  I  can  add  no  more  on  this  too  tender  subject,  except,  that,  the  ever 
dear  to  me  and  devout  Aspasia  carries  herself  with  inimitable  discretion, 
meekness,  nay,  Christian  cheerfulness  and  resignation,  under  this  heavy 
stroke  and  unpleasant  posture  of  affairs.  We  both  salute  you  in  the 
tenderest  and  most  hearty  manner ;  and,  with  eager  desires,  look  forward 
to  the  next  happy  month  that  promises  us  the  blessing  of  seeing,  and 
conversing  with  so  choice,  so  beloved  a  friend.  Be  not  afraid  to  step  into 
the  house  of  mourning.  We  will,  for  awhile,  lay  aside  our  garments  of 
heaviness,  and  anoint  ourselves  with  the  oil  of  gladness,  to  welcome  you 
on  your  arrival  in  England;  and,  by  prayers  and  best  wishes  for  your 
future  happiness,  we  will  add  our  mites  to  the  crown  of  joy  upon  a  certain 
affair  that  promises  you  an  abundance  of  happiness. 

"  I  am,  my  dear  Theophilus,2  your  friend, 

"  ThOMAS  Broughton." 

It  is  a  well-known  fact,  that,  at  this  period,  the  vagaries  of 


Gentleman's  Magazine,  1 741,  p.  387. 
2  A  pet  name. 


The  Faithful  Secretary. 


345 


the  Moravians  created  great  excitement  in  the  religious 
world.  Gambold  openly  joined  the  Brethren,  as  Ingham  had 
already  done  before  him.  Fickle  Westley  Hall  was  tainted 
with  their  heresy ;  and  even  Charles  Wesley,  for  a  season, 
was  in  danger  of  subsiding  into  their  unscriptural  stillness. 
An  effort  was  made  to  re-unite  Wesley's  London  Societies 
with  the  Moravians  at  Fetter  Lane  ;  and  Wesley  and  Zinzen- 
dorf  had  a  memorable  conference  in  Gray's  Inn  public  pro- 
menade. Whitefield,  also,  for  the  time  being,  was  so  out  of 
favour  with  the  Brotherhood,  that  James  Hutton,  who  had 
been  his  publisher,  refused  to  have  any  further  transactions 
with  him  ;  and,  to  add  to  his  annoyance,  "  the  people  of  the 
world,"  he  says,  "  fled  from  him  as  from  a  viper,"  because  of 
his  "  injudicious  and  too  severe  expressions  against  Arch- 
bishop Tillotson,  the  author  of  the  old  Duty  of  Man." 
Hooker,  the  mendacious  editor  of  the  Weekly  Miscellany,  in 
his  trenchant  style,  was  attacking  both  Moravians  and 
Methodists  indiscriminately ;  and  a  Mr.  Hopson,  one  of  the 
twelve  stewards  of  the  Religious  Societies,  pronounced  ex- 
communication, from  their  fellowship,  against  all  the  members 
who  were  guilty  of  the  crime  of  hearing  the  Moravian 
Brethren,  or  Wesley,  or  Whitefield  preach. 

In  this  miserable  fracas,  Broughton  was  not  an  uninterested 
spectator.  It  is  said,  that,  Mr.  Hopson,  just  mentioned,  was 
instigated  by  the  Bishop  of  London,  and,  that,  his  lordship 
also  entertained  the  idea  of  bringing  the  Moravian  proceed- 
ings under  the  notice  of  Parliament.  It  is  also  alleged,  that, 
Broughton  became  one  of  his  most  active  agents  ;  and,  that, 
to  accomplish  the  bishop's  scheme  of  stamping  out  the 
Moravian  heresy,  he  availed  himself  of  the  services  of  Mr. 
Bray,  an  ex-Moravian,  who  "  made  it  his  business  to  go 
among  the  Brethren,  construing  all  they  did  to  suit  his  pur- 
pose, and  then  spreading  calumnies  concerning  them."  Be 
that  as  it  might,  a  pamphlet  was  printed,  but  not  published, 
against  both  the  Methodists  and  Moravians,  containing, 
among  other  things,  a  letter,  which  Spangenberg  had  for- 
merly addressed  to  Bray,  and  which  was  now  made  to 
tell  against  the  Brotherhood.  With  what  correctness  we 
know  not,  the  author  of  the  "  Memoirs  of  James  Hutton  " 
writes, — 


346 


Rev.  Thomas  Brotighton, 


1742        "This  pamphlet,  which  had  been  chiefly  managed  by  Mr.  Broughton, 

  was  not  published,  but  industriously  circulated  among  the  Religious 

Societies  in  the  metropolis.  Broughton  is  charged  with  writing  state- 
ments in  it  against  the  Brethren,  altogether  at  variance  with  his  personal 
knowledge  and  conviction,  from  fear  lest  the  world  should  look  upon  him 
as  one  of  the  Brethren.  Brother  Gambold  was  deputed  to  visit  him,  and 
point  out  the  consequences  of  such  duplicity  ;  and  the  result  of  Gam- 
bold  s  visit  appears  in  the  following  memorandum  of  the  2nd  of  January, 
1742:  'Mr.  Broughton  is  much  prejudiced  against  us,  and  he  and 
Ziegenhagen '  (chaplain  at  the  court  of  George  II.)  *  lay  their  heads  to- 
gether to  find  fault,  and  the  pamphlet,  now  printed,  is  read  in  all  the 
Religious  Societies  in  town.'" 

No  doubt  there  is  some  truth  in  this.  Broughton  was  in- 
capable of  the  cowardice  and  misrepresentation  alleged 
against  him  ;  but  there  can  be  no  question,  that,  he  strongly 
disapproved  of  some  of  the  doctrines  and  usages  of  the 
Moravians ;  and  no  fault  can  be  found  with  him  for  this. 
Like  all  new  religious  movements,  Moravianism  was  in- 
experienced, excitable,  and,  to  some  extent,  erratic.  Infancy 
cannot  be  expected  to  possess  the  perfection  of  manhood. 
With  the  best  intentions,  many  of  the  Brethren  said  and  did 
foolish  things.  Broughton  censured  this,  and  so  also  did  his 
old  friends,  Wesley  and  Whitefield  ;  but  it  is  possible,  that, 
he  was  desirous  of  going  further  than  they.  Wesley  and 
Whitefield  would  have  weeded  Moravianism  ;  Broughton  and 
the  Bishop  of  London  would  have  totally  uprooted  it. 

Nor  is  there  anything  in  this  to  excite  surprise.  Broughton 
was  full  of  religious  zeal  and  intensely  earnest  ;  but  he  was  a 
rigid  Churchman,  and,  therefore,  not  in  favour  of  sectarists. 
Besides,  while  firmly  holding  most  of  the  leading  doctrines  of 
the  Christian  faith,  he  had  a  strong  antipathy,  as  already  seen, 
to  those  dogmas  of  the  Brethren,  which  the  Wesley  brothers 
had  been  taught  by  Bohler.  To  what  extent  his  opposition 
to  Methodism  and  Moravianism  was  carried,  it  is  impossible 
to  determine.  Neither  can  it  be  ascertained,  whether  he 
cherished  his  repugnance  to  Wesley's  newly-found  doctrines 
to  the  end  of  life.  Charles  Wesley,  on  visiting  Newgate 
prison,  in  1743,  observes, — 

"  I  found  the  poor  souls  turned  out  of  the  way  by  Mr.  Broughton.  He 
told  them,  '  There  is  no  knowing  our  sins  forgiven  ;  and,  if  any  could 
expect  it,  not  such  wretches  as  they,  but  the  good  people,  who  had  done 


The  Faithful  Secretary. 


347 


so  and  so.  As  for  his  part,  he  had  it  not  himself;  therefore,  it  was  plain 
they  could  not  receive  it.'" 

And,  again,  in  1744,  he  writes,  in  his  Journal  : — 

"November  II.  This  evening,  I  heard  of  poor  Mr.  Broughton's  zeal; 
but  shall  not  persecute,  after  his  example." 

"  November  28.  I  put  out  of  the  Society  all  the  disorderly  walkers ; 
who  are,  consequently,  ready  to  make  affidavit  of  whatever  Mr.  Broughton 
pleases." 

There  is  obscurity  in  the  last  two  extracts.  Both  were 
written  at  Newcastle-on-Tyne ;  and,  yet,  it  is  almost  certain, 
that,  Broughton  was,  not  there,  but,  in  London.  Probably 
letters  from  London  had  been  received  by  Charles,  during  his 
northern  tour ;  but  what  he  means  by  the  "affidavits"  and 
by  Broughton's  persecution,  there  is  no  evidence  to  show. 
On  the  old  principle,  that,  where  there  is  smoke  there  is  fire, 
it  may  be  safely  inferred,  that,  though  Charles  Wesley,  im- 
.pulsive  and  impassioned,  entertained  an  excessive  prejudice 
against  his  old  Oxford  friend,  Broughton  was  still  in  hostility 
to  the  doctrines  and  the  action  of  the  Methodists. 

Did  this  continue  to ,  the  end  of  life  ?  We  cannot  tell. 
We  hope  not,  and  are  encouraged  in  this  by  a  fact  which 
happened  soon  after  the  year  1750.  The  Rev.  Henry  Venn  is 
well  known  as  having  belonged  to  the  party  of  evangelical 
clergymen,  who  sprang  up  in  the  days  of  Wesley,  embracing 
the  Revs.  Samuel  Walker,  J.  Jones,  Dr.  Conyers,  W.  Romaine, 
J.  Berridge,  and  others  who  might  be  mentioned.  Mr.  Venn 
commenced  his  earnest  and  useful  ministry  in  1750,  by 
accepting  the  curacy  of  a  Mr.  Langley,  who  held  the  livings 
of  St.  Matthew,  Friday  Street,  London,  and  of  West  Horsley, 
near  Guildford,  in  Surrey.  It  was  his  duty  to  serve  the 
church  in  London  during  part  of  the  summer  months,  and  to 
reside  the  remainder  of  the  year  at  Horsley.  In  this  employ- 
ment he  continued  from  1750  to  1754,  when  he  accepted  the 
curacy  of  Clapham.  Such  was  his  activity  and  zeal  at 
Horsley,  that,  his  family  prayer  was  often  attended  by  thirty 
or  forty  of  his  poorer  neighbours  ;  and  the  number  of  com- 
municants was  increased,  while  he  was  curate,  from  twelve 
to  sixty.  The  neighbouring  clergy  stigmatized  him  as  an 
enthusiast  and  a  Methodist,  which  presupposes  that,  in  spirit, 


348 


Rev.  T/iomas  Broughton, 


1743  doctrine,  or  behaviour,  or  all  combined,  he  bore  a  likeness  to 
the  branded  sect.  Up  to  the  present,  he  was  personally  un- 
known to  Wesley ;  but  he  had  frequently  been  among  his 
auditors,  and  confesses,  in  a  letter,  dated  March  21,  1754, 
that,  Wesley's  words  had  often  been  "  as  thunder  to  his  drowsy 
soul."  All  this  goes  to  prove,  that,  the  sympathies  of  the 
young  curate  were  with  Wesley  and  his  friends  ;  and,  yet, 
presuming  that  Broughton's  antipathy  to  the  recently  risen 
sect  still  existed,  Venn  was  the  means  of  conferring  a  sub- 
stantial benefit  on  the  man  who  opposed  the  principles 
and  party  which  he  himself  regarded  with  affectionate  and 
zealous  approbation.  The  story,  as  related  in  the  life  of 
Venn,  is  as  follows: — 

During  the  time  that  Mr.  Venn  held  the  curacy  of  Horsley, 
Sir  John  Evelyn  had  the  disposal  of  the  living  of  Wotton, 
in  the  same  neighbourhood  ;  a  living  then  worth  between 
£200  and  £300  a  year,  and  at  present  worth  double  that 
amount.  Sir  John  was  exceedingly  anxious  to  obtain  a 
clergyman  of  exemplary  character,  and  a  man  of  knowledge 
and  learning.  The  squire  of  Horsley  strongly  recommended 
Mr.  Venn,  and  Sir  John  seemed  ready  to  accept  the  re- 
commendation of  his  friend  ;  but  Venn,  who  had  long  been 
acquainted  with  Broughton,  and  had  a  high  respect  for  his 
virtues,  judged  him  more  in  need  of  preferment  than  himself, 
and  wrote  an  anonymous  letter  to  the  patron,  giving  a  full 
and  faithful  account  of  Broughton's  character,  and  urging  his 
appointment  to  the  vacant  Rectory.  Sir  John,  after  making 
inquiry  concerning  Broughton,  presented  him  ;  nor  had 
he  ever  reason  to  repent  of  following  the  advice  of  his 
anonymous  correspondent.1 

If  Broughton  retained  his  objection  to  the  doctrines  of  the 
Methodists,  is  it  likely,  that  Venn,  himself  a  Methodist  in 
point  of  doctrine,  would  have  recommended  him  for  such 
a  post  ?  Venn  was  well  acquainted  with  him,  and  must  have 
known  his  sentiments,  not  only  past  but  present.  He  had  no 
personal  interests  to  serve.    In  fact,  his  act  was  one  of  gener- 


1  In  the  life  of  Venn,  Broughton  is  called  "Mr.  Bryan  Broughton, 
Secretary  to  the  Society  for  Promoting  Christian  Knowledge."''  This  is  a 
mistake.  There  was  a  Mr.  Bryan  Broughton  ;  but  he  was  not  the  man 
whom  the  author  meant. 


The  Faithful  Secretary. 


349 


ous  and  rare  disinterestedness.  He  was  full  of  youthful  zeal,  T743 
and  ardent  longings  to  promote  the  spread  of  Christian  truth. 
Under  such  circumstances,  is  it  rash  to  regard  the  action  that 
he  took  as  evidence  that  the  views  of  Broughton,  who,  at 
the  beginning  of  the  Methodist  movement,  had  opposed  the 
Methodist  doctrines,  were  now  materially  changed,  and  that, 
in  his  ministerial  teachings,  he  was  substantially  in  harmony 
with  the  Methodist  clergy  ?  The  reader  must  form  his  own 
opinion  on  the  subject;  but  as  Broughton  has  always  been 
represented,  not  as  a  friend,  but  as  a  somewhat  zealous 
opponent  of  the  Methodists,  it  is  hoped,  that  this  seeming 
digression  rtiay  not  be  deemed  irrelevant. 

To  proceed.  In  1743,  Broughton  was  appointed  the  Secre- 
tary of  the  Society  for  Promoting  Christian  Knowledge ;  an 
office  which  he  held  until  his  death  in  1777.  For  thirty-four 
years  the  secretarial  duties  of  this  Society  were  the  principal 
employment  of  Broughton's  life.  In  the  Society's  house,  first 
in  Bartlett's  Buildings,  Holborn,  and  afterwards,  in  Hatton 
Garden,  he  spent  five  hours  every  day  in  the  week,  except  on 
Saturdays  and  Sundays  ;  and  during  these  five  hours,  from 
9  a.m.,  till  2  p.m.,  was  accessible  to  all  members  and  friends 
of  the  Society,  who  had  business  to  transact.  Was  his  life 
mis-spent  ?  In  answering  this,  some  account  of  the  Society 
itself  is  needful ;  and  the  following  is  chiefly  taken  from 
its  own  Reports. 

It  is  a  well-known  fact,  that,  the  useful  and  popular  preach- 
ing of  Horneck,  Beveridge,  and  Smithies,  led  to  the  institution 
of  the  Society  for  the  Reformation  of  Manners,  in  1677.  Co- 
existent with  this  Society,  were  a  large  number  of  Christian 
brotherhoods,  in  London  and  throughout  the  kingdom,  who 
held  private  meetings  for  religious  fellowship,  set  up  prayers 
in  many  of  the  city  churches,  and  were  most  exemplary 
in  their  attendance  at  the  monthly  Sacrament,  and  at  public 
services.  To  some  extent,  these  religious  organizations  were 
one  ;  and  yet  they  were  distinct  and  separate.  The  Society 
for  the  Reformation  of  Manners  was  intended  to  suppress  vice 
in  others  ;  the  religious  societies  were  instituted  principally 
to  promote  religion  among  themselves.  The  Reformation 
Society  was  composed  of  members  of  the  Church  of  England 
and  of  Dissenters  unitedly ;  the  religious  societies  did  not 


35o 


Rev.  Thomas  Broughton, 


1743  admit  Dissenters,  and  consisted  entirely  of  the  members  of 
the  Established  Church. 

Things  proceeded  thus,  till  about  the  end  of  1698,  when  a 
few  gentlemen,  belonging  to  these  fraternities,  formed  them- 
selves into  a  Society  "  to  promote  the  knowledge  of  true  re- 
ligion," on  a  more  extensive  scale  than  had  been  yet  attempted  ; 
and  "in  1701,  at  their  instance,  a  charter  was  obtained,  from 
William  III.,  whereby  all  the  then  subscribing  members, 
with  other  persons  of  distinction  in  Church  and  State,  were 
incorporated  for  the  better  carrying  on  of  that  branch  of  their 
designs,  which  related  to  the  Plantations,  Colonies,  and  Factories 
beyond  the  seas,  belonging  to  the  kingdom  of  England." 
This  Society  was  henceforward  known  as  "  The  Society 
for  the  Propagation  of  the  Gospel  in  Foreign  Parts." 

The  incorporation  of  this  Society  for  foreign  missions 
hardly  satisfied  the  yearnings  of  many  of  its  members, 
principally  on  the  ground,  that,  the  British  plantations, 
colonies,  and  factories  beyond  the  seas,  were  chiefly  in 
America. 

The  American  colonies  were  of  great  importance ;  but 
others,  besides  them,  needed  sympathy  and  help.  Hence, 
these  godly  and  earnest  workers  in  the  cause  of  Christ, 
still  continued  to  carry  on,  by  distinct  and  separate  efforts, 
other  designs  for  the  honour  of  God,  and  the  good  of  the 
human  race.  The  Society  for  the  Propagation  of  the  Gospel 
in  Foreign  Parts  was  chartered  and  designated  on  June  16, 
1 70 1.  At  the  end  of  the  same  year,  the  parties  making 
the  distinct  and  separate  efforts  were  called,  "  The  Society 
for  Promoting  Christian  Knowledge." 

The  original  designs  of  the  latter  Society  were  two-fold. 
1.  "The  dispersion,  both  at  home  and  abroad,  of  Bibles, 
Prayer-Books,  and  Religious  Tracts."  2.  The  promotion 
of  "  Charity  Schools  in  all  parts  of  the  kingdom  ;  in  which, 
besides  receiving  religious  and  useful  instruction,  the  children 
of  the  poor  might  be  inured  to  industry  and  labour,  so  as 
to  make  them,  not  only  good  Christians,  but  loyal  and  useful 
subjects  of  the  realm,  and  willing,  as  well  as  fit,  to  be  em- 
ployed in  trades  and  services,  in  husbandry,  navigation,  or 
any  other  business,  that  should  be  thought  of  most  use 
and  benefit  to  the  public.    With  these  views,  the  Society 


The  Faithful  Secretary. 


35i 


printed  and  circulated  a  set  of  rules  for  the  good  order  1743 
and   government  of  such  schools, — rules  which  had  been 
approved  by  the  archbishops  and  bishops,  who  directed  that 
the  same  should  be  observed  within  their  respective  dioceses." 

"  Besides  these  general  designs,  the  Society  undertook,  in 
1 7 10,  the  management  of  such  charities  as  might  be  put  into 
their  hands,  for  the  support  and  enlargement  of  the  Protestant 
Mission,  then  maintained  by  the  King  of  Denmark,  at  Tran- 
quebar,  in  the  East  Indies,  for  the  conversion  of  the  heathen 
in  those,  parts."  In  the  prosecution  of  this  work,  the  Society 
assisted  the  Missionaries,  at  Tranquebar,  "with  money,  a 
printing  press,  paper,  and  other  necessaries."  In  1728,  they 
commenced  a  new  mission,  for  the  conversion  of  the  native 
population  at  Madras  ;  and,  subsequently,  another  at  Cudu- 
lore,  an  English  settlement  near  Fort  St.  David  ;  a  third  at 
Calcutta  ;  and  a  fourth  at  Tirutschinapally,  the  capital  of  the 
kingdom  of  Madurei,  an  inland  country  in  East  India. 

In  1720,  the  Society  extended  their  work  to  the  Greek 
Church  in  Palestine,  Syria,  Mesopotamia,  Arabia,and  Egypt ; 
and,  by  a  special  fund,  towards  which  King  George  I.  con- 
tributed ,£500,  printed,  in  Arabic,  and,  by  means  of  corre- 
spondents in  Russia,  ultimately  dispersed  in  the  aforesaid 
countries,  6000  Psalters,  10,000  New  Testaments,  and  5000 
Catechetical  Instructions,  with  an  abidgment  of  the  History 
of  the  Bible  annexed. 

In  1725,  when  workhouses  began  to  be  instituted,  for  em- 
ploying the  poor  and  their  children,  the  Society  used  its 
influence  to  promote  the  extension  of  such  establishments, 
by  publishing  an  account  of  those  already  in  existence,  and 
by  urging,  that,  "  a  particular  regard  ought  always  to  be  had 
to  such  an  education  of  poor  children,  as  might,  by  bringing 
them  up  in  the  faith,  knowledge,  and  obedience  of  the  Gospel, 
prove  the  most  effectual  means  to  make  them  good  men,  and 
useful  to  their  country." 

In  1732,  the  Society,  hearing  the  melancholy  account  of 
the  sufferings  of  the  Protestants  in  Saltzburg,  issued  two 
publications  on  the  subject,  and  raised  a  fund,  out  of  which, 
"  besides  many  large  remittances  to  Germany,  they  sent  to 
the  colony  of  Georgia,  in  1733,  1734,  1735,  and  1741,  four 
transports,  containing  more  than  two  hundred  of  those  poor, 


352 


Rev.  Thomas  Broughton, 


1743  persecuted  Protestants;  who,  with  two  missionaries  and  a 
schoolmaster,  were  settled  at  Ebenezer,  and  there  lived  con- 
tented and  comfortable." 

This  brief  outline  of  the  ordinary  and  special  work  of  the 
Society  brings  us  down  to  the  time  when  Broughton  was 
made  Secretary.  The  following  are  extracts  from  the  manu- 
script Minutes  of  the  Board  of  Management : — 

"  Bartlett's  Buildings.  Tuesday,  June  28,  1743.  Agreed,  that,  the  Rev. 
Mr.  Thomas  Broughton  and  Mr.  Watts  jointly  perform  the  office  of  Secre- 
tary to  this  Society  during  pleasure. 

"Agreed,  that,  Mr.  Broughton  come  immediately  to  reside  in  the 
Society's  house,  and  open,  and  give  proper  answers  to,  all  letters  con- 
cerning the  Society,"  &c,  &c. 

"Tuesday,  July  5th,  1743.  Ordered,  that,  Mr.  Broughton  have  twelve 
Addresses  to  Prisoners  in  Debt,  and  twelve  Addresses  to  Prisoners  for 
Crimes,  out  of  the  Society's  store,  for  the  use  of  poor  prisoners. 

"July  26,  1746.  The  Secretary  having  reported,  that,  the  Highlanders, 
under  confinement  in  the  Tower,  were  desirous  of  religious  books, — 
Ordered,  that,  Bibles,  Testaments,  Soldiers'  Monitors,  and  Morning  and 
Evening  Prayers  be  sent  them;  and,  that,  the  Secretary  take  care  to 
have  them  distributed  in  a  proper  manner." 

Here  is  added  another  field  of  usefulness, — that  of  bene- 
fiting indebted,  criminal,  and  political  prisoners.  Remem- 
bering the  interest  which,  for  years  past,  Broughton  had 
taken  in  the  welfare  of  prison  inmates,  there  can  be  little 
doubt,  that,  this  proceeding  of  the  Society  was  adopted  at 
his  suggestion.  Broughton's  sermon  to  Soldiers,  in  1737,  has 
been  already  mentioned.  So  far  as  can  be  ascertained,  his 
only  other  publication  was  issued  at  the  time  referred  to  in 
the  above  extracts  from  the  Society's  Minute  Book ;  and,  as 
will  be  seen,  it  had  its  origin  in  his  anxiety  concerning 
prisons.  Its  title  was  as  follows, — "A  Serious  and  Affec- 
tionate Warning  to  Servants,  more  especially  those  of  our 
Nobility  and  Gentry :  occasioned  by  the  shameful  and  un- 
timely Death  of  Matthew  Henderson ;  who  was  executed 
April  25,  1746,  for  the  Murder  of  his  Lady,  Mrs.  Dalrymple,1 


1  This  was  a  most  unaccountable  and  barbarous  murder.  The  lads- 
was  the  wife  of  Captain  Dalrymple.  The  wretched  youth  had  lived  in 
the  service  of  his  master  and  mistress  for  the  last  five  years.  In  the  full 
confession  that  he  made,  he  stated,  he  had  no  dislike  to  the  unfortunate 
lady,  and  he  murdered  her,  not  from  malice  or  for  plunder,  but  solely  at 


The  Faithficl  Secretary. 


353 


With  some  Account  of  his  Behaviour  under  Sentence  of  J743 
Death.  By  Thomas  Broughton,  Lecturer  of  Allhallows, 
Lombard  Street,  and  late  Fellow  of  Exeter  College,  Ox- 
ford. London.  1746."  47  pp.  Broughton  repeatedly  visited 
Matthew  Henderson, — who  was  only  nineteen  years  of 
age, — in  the  murderer's  cell,  and  expressed  a  hope,  that, 
he  found  peace  with  God.  "  His  behaviour,"  says  he,  "  at 
the  place  of  execution,  was  penitent  and  devout,  and  such 
as  moved  the  compassion  of  a  great  crowd  of  spectators, 
who  came  to  see  him  suffer."  Two  days  before  his  death, 
Henderson  was  also  visited  by  Wesley,  who  wrote ; — 

"April  23.  At  the  earnest  request  of  a  friend,"  (was  this  Broughton?) 
"  I  visited  Matthew  Henderson,  condemned  for  murdering  his  mistress. 
A  real,  deep  work  of  God  seemed  to  be  already  begun  in  his  soul.  Per- 
haps, by  driving  him  too  fast,  Satan  has  driven  him  to  God;  to  that 
repentance  which  shall  never  be  repented  of." 

Broughton's  pamphlet,2  on  this  melancholy  occasion,  is 
characterized  by  great  fidelity,  and  outspokenness ;  and,  as 
this  is  the  last  time,  that,  his  authorship  will  be  mentioned, 
three  extracts,  bearing  on  questions  that  are  still  of  profound 
importance,  may  be  acceptable  : — 

The  Danger  of  great  Cities  to  Servants. — "As  these  great  cities 
entertain,  so  they  ruin  no  small  number  of  servants,  who  soon  exchange 
the  simplicity  of  the  country  for  the  foppery  of  the  town.  Many  of  these, 
if  they  brought  a  little  religion  with  them  hither,  part  with  it  soon,  and 
quickly  arrive  at  more  wickedness  than,  perhaps,  they  will  ever  get  rid  of. 
Thus  the  town  proves  a  school  of  corruption  to  them,  wherein  they  learn 
everything  that  is. evil.  Here  they  lose  their  good  principles  ;  their  morals 
are  stained ;  their  heart  grows  bad ;  and  they  stand  ready  prepared  for  the 
worst  of  crimes.  With  this  wretched  furniture  of  vices,  how  can  they 
make  good  servants  ?    Nay,  what  can  prevent  their  turning  out  very  bad 


the  instigation  of  the  devil.  The  details  of  the  deed  are  too  revolting  to 
be  here  recited.  Suffice  it  to  say,  the  murder  was  committed  "  of  Wigmore 
Street,  Cavendish  Square,"  on  March  25,  1746 ;  and,  that,  exactly  a  month 
afterwards,  "  Matthew  Henderson  was  carried  in  a  cart  from  Newgate, 
and  executed  at  the  end  of  New  Bond  Street.  He  went  to  the  place  of 
execution  in  a  white  waistcoat,  drawers,  and  stockings.  Two  clergymen, 
one  of  the  Church  of  England,  and  the  other  of  the  Church  of  Scotland, 
prayed  with  him,  in  the  cart,  for  a  considerable  time.  His  body  was 
carried  from  the  gallows,  and  hung  in  irons,  on  a  common,  about  five  miles 
from  London,  on  the  Edgware  Road"  {London  Magazine,  1746). 
2  A  fourth  edition  of  this  pamphlet  was  published  in  1 763. 

2  A 


354 


Rev.  Thomas  Broughton, 


1 743  ones?  They  are  under  no  religious  restraint;  who  then  will  vouch  for 
their  veracity  ?  They  have  cast  off  the  fear  of  God ;  where  then  is  their 
reverence  for  their  master  V 

On  Drunkenness. — "  No  person  addicted  to  this  vice  can  answer  for 
himself,  but  that,  in  his  liquor,  he  may  commit  the  most  outrageous  acts 
of  violence.  Being  deprived  of  his  reason,  and  the  grace  of  God  having 
forsaken  him,  he  is  ripe  for  the  most  daring  crimes.  If  you  suffer  your- 
selves to  be  enflamed  with  drink,  and  overcome  thereby,  farewell  every 
tender  impression  !  every  spark  of  humanity  and  gratitude  !  You  are  no 
longer  a  man,  but  a  beast, — mad  and  furious,  fierce,  and  ungovernable, — 
and  no  fitter  to  be  trusted  than  a  tiger." 

On  Lewdness. — "You  cannot  be  a  companion  of  these  merciless 
destroyers  of  soul  and  body  without  running  into  great  expense.  And, 
where  will  you  find  money  to  satisfy  these  ravenous  harpies  ?  How  these 
abandoned  wretches  assemble,  as  it  were,  in  troops,  and,  with  more  than 
masculine  boldness,  and  no  less  than  hellish  assurance,  assault  the  modesty 
of  every  one  they  meet !  How,  in  contempt  of  the  laws  of  God  and  their 
country,  they  attempt  to  decoy  and  ruin  all  such  as  have  not  grace  and 
resolution  to  withstand  them  !  These  are  the  instruments  of  destruction 
to  so  many  of  our  raw  and  unguarded  youth,  and  cause  numbers  of  them 
to  bring  down  the  grey  hairs  of  their  parents  with  sorrow  to  the  grave. 
The  neglect  of  severe  discipline  and  painful  correction,  emboldens  these 
transgressors  to  sin  with  a  high  hand,  and  even  to  act  their  abominations 
before  the  sun.  Whence,  our  streets  and  alleys  swarm  with  these  exe- 
crable servants  of  the  devil,  who  are  continually  carrying  on  a  trade  of 
sin;  who  make  it  their  livelihood;  and  who  subsist  by  the  price  of 
slaughtered  souls." 

But  enough.  We  return  to  Broughton  as  Secretary  of  the 
Society  for  Promoting  Christian  Knowledge. 

In  1740,  Dr.  Gibson,  Bishop  of  London,  issued  a  circular 
letter  to  the  clergy  of  his  diocese,  lamenting  "the  decay  of 
piety  and  religion,  and  the  increase  of  sin  and  vice ;"  and 
strongly  recommending  them  to  patronize  the  Society  for 
Promoting  Christian  Knowledge,  in  their  work  of  printing 
and  dispersing  Religious  Tracts.  His  Lordship  urgently 
pleaded  for  the  extensive  circulation  of  such  publications, 
on  the  ground,  that,  "  being  short,  they  were  likely  to  be 
read ;  and,  being  plain,  they  were  likely  to  be  understood  ; 
and,  being  always  at  hand,  and  frequently  perused,  they 
would  naturally  make  a  deeper  impression  than  instructions 
and  admonitions,  cither  from  the  pulpit,  or  by  word  of 
mouth." 

To  furnish  an  idea  of  the  work  of  the  Society  in  this 
department,  it  may  be  added,  that,  the  Catalogue,  when 


The  Faithful  Secretary, 


355 


Broughton  became  Secretary,  embraced,  besides  Bibles,  I743 
Psalters,  New  Testaments,  and  Prayer-Books — L  Small 
books  and  tracts  on  the  Holy  Scriptures.  2.  On  the  Church 
Catechism.  3.  On  the  Christian  Religion,  Doctrine,  and 
Practice.  4.  On  the  Sacraments  and  Church  Service.  5. 
On  Education  and  Schools.  6.  On  Devotion.  7.  Miscel- 
lanies. 8.  On  Confirmation.  9.  On  Particular  Duties.  10. 
On  Common  Vices.  1 1.  On  Charity  Schools.  12.  On 
Popery.  And,  finally,  on  Enthusiasm,  under  which  heading 
were  two  publications  only,  namely,  Bishop  Gibson's  "  Caution 
against  Enthusiasm,"  and  "  An  Earnest  and  Affectionate  Ad- 
dress to  the  Methodists."  All  the  Bibles,  books,  and  tracts 
were  sold  to  the  members  of  the  Society  at  cost  price.  The 
number  of  the  Society's  publications  were  about  160.  The 
Treasurers  were  the  Rev.  Dr.  Denne,  Archdeacon  of  Rochester, 
and  Rector  of  St.  Mary's,  Lambeth ;  William  Tillard,  Esq., 
Holborn ;  and  Benjamin  Hoare,  Esq.,  Fleet  Street. 

The  number  of  Charity  Schools,  in  London  and  West- 
minster, in  1744,  were  136,  containing  31 19  boys  and  1950 
girls;  and,  since  their  establishment,  15,250  boys  had  been 
apprenticed,  sent  to  service,  or  to  sea,  or  had  been  taken  out 
by  their  respective  friends.  Of  the  girls,  1658  had  been  ap- 
prenticed, and  6162  had  been  employed  in  domestic  service, 
etc.1  Besides  those  in  the  metropolis,  there  were,  throughout 
the  kingdom,  1703  other  charity  schools,  in  which  were  edu- 
cated, and  "inured  to  industry  and  labour,"  31,184  boys,  and 
4515  girls. 

It  must  not  be  understood,  that,  these  charity  schools 
were  supported  by  the  Society  for  Promoting  Christian 
Knowledge  ;2  but  the  Society  had  promoted  their  establish- 
ment ;  and,  to  some  extent,  furnished  them  with  books  and 


1  The  Society's  Report,  for  1763,  contains  a  notice,  "To  all  Farmers, 
Gardeners,  and  other  Occupiers  of  Land  in  England,"  from  the  Trustees 
for  the  Charity  Schools  in  St.  Andrew's,  Holborn,  to  the  effect,  that,  they 
had  been  informed,  the  country  was  in  need  of  labourers  ;  and  that  they 
were  prepared  "  to  bind  Boys  apprentices  for  seven  years,  to  learn  the  art 
of  husbandry ;  and  Girls  for  five  years,  to  do  household  work ;  and,  that, 
they  would  give  £5  with  every  boy,  and  £1  with  every  girl  so  apprenticed. 
The  Boys  had  been  taught  reading,  writing,  and  the  first  five  rules  of 
Arithmetic ;  and  the  Girls  to  read  and  write,  and  "  to  do  plain  work." 

2  They  were  begun  in  1688,  and  were  all  supported  by  private  subscrip- 
tions.   (Report  of  Society,  for  1772.) 


356 


Rev.  Thomas  Bronghton, 


1743  tracts.  Every  year  also,  a  sermon  was  preached,  in  London, 
under  the  auspices  of  the  Society,  at  "  the  time  of  the  yearly 
meeting  of  the  children  educated  in  the  charity  schools,  in 
and  about  the  cities  of  London  and  Westminster and  all  of 
these  sermons  (many  of  them  exceedingly  able)  were  published 
in  the  Society's  Reports.  That,  such  Schools  were  needed, 
there  can  be  no  question.  The  following  description  is  taken 
from  the  sermon  preached  by  the  Rev.  Glocester  Ridley,  LL.B., 
in  1757,  and  is  alarmingly  true  of  the  "London  Arabs"  now 
existing.  Speaking  of  the  outcast  children  of  the  metro- 
polis, the  preacher  represents  them,  as,  "  A  brood  of  miserable 
wretches  in  themselves,  and  noxious  vermin  to  society ;  a 
kind  of  rational  brutes,  but  worse  than  savages,  being  equally 
beasts  of  prey,  but  more  mischievous,  from  their  use  of  reason 
and  resemblance  of  human  kind.  They  may  be  the  care,  the 
admiration,  the  triumph  of  Infidelity ;  but  every  generous 
heart  must  grieve  to  see  reason  so  disordered  and  human 
nature  so  in  ruins." 

From  what  has  been  already  written,  an  idea  may  be  formed 
of  the  Society  of  which  Broughton  was  the  Secretary,  from  1743 
to  1777.  It  was  a  Bible,  Prayer-Book,  Religious  Tract,  Home 
and  Foreign  Mission,  and  Industrial  Society,  all  in  one.  The 
present  "  British  and  Foreign  Bible  Society  "  was  established 
in  the  year  1804;  the  "National  Society  for  Promoting  the 
Education  of  the  Poor  in  the  Principles  of  the  Established 
Church,"  in  181 1  ;  the  Religious  Tract  Society,  in  1799;  the 
Society  for  Promoting  Christian  Knowledge  was  long  anterior 
to  the  oldest  of  these. 

It  had  two  kinds  of  members ;  I.  Those  who  gave  annual 
subscriptions,  lived  in  or  near  London,  and  were  called  Re- 
siding Members ;  2.  Corresponding  Members,  being  persons, 
in  Great  Britain  and  Ireland,  and  other  Protestant  countries, 
who  were  chosen  to  correspond  with  the  Society,  on  the  state 
of  religion  in  the  places  where  they  dwelt,  to  distribute  the 
Society's  publications,  and  to  remit  any  occasional  benefac- 
tions, which  they  or  their  friends  might  be  pleased  to  con- 
tribute. No  one,  however,  was  elected  a  corresponding  mem- 
ber, who  was  not  "  well  affected  to  his  Majesty  King  George 
and  his  Government,  and  to  the  Church  of  England  as  by  law 
established  ;"  and  who  was  not  "of  a  sober,  and  religious  life 


The  Faithful  Secretary. 


357 


and  conversation,  and  of  an  humble,  peaceable,  and  charitable  1743 
disposition."  The  subscribing  members  were  chiefly  clergy- 
men  and  bishops ;  including  the  following,  who  were  often 
called  Methodists,  the  Rev.  Thomas  Adam,  Richard  Conyers, 
Thomas  Hartley,  Henry  Venn,  and  Vincent  Perronet.1  The 
last  mentioned  became  a  member  as  early  as  1744.  Among 
the  few  highly  respectable  lay-members,  Sir  John  Thorold, 
an  early  friend  of  the  Oxford  Methodists,  was  the  most  mu- 
nificent subscriber.  The  number  of  members  altogether  was, 
in  1767,  upwards  of  700;  and  the  income,  for  that  year,  in- 
cluding a  balance  in  hand,  was  £5580.  In  the  same  year,  the 
Society  sold,  3829  Bibles;  2281  New  Testaments;  5416  Prayer- 
Books;  8902  other  bound  books;  and  58,429  tracts.  Of  these, 
1014  books  and  tracts  were  given  to  the  Society,  and  19,423 
bought  by  it;  the  remainder,  58,420,  were  its  own  publications. 

Such,  then,  was  the  Society  of  which  Broughton  was  the 
chief  manager.  Its  operations,  comparatively  speaking,  might 
be  small,  but  it  had  the  honour  of  being  the  pioneer  of  some 
of  the  greatest  movements  of  the  present  day.  It  distributed 
Bibles  long  before  the  British  and  Foreign  Bible  Society  ex- 
isted. The  great  Religious  Tract  Society  was  not  formed  until 
twenty-two  years  after  Broughton's  death.  Its  Foreign  Mis- 
sions were  few  in  number,  but  were  important  and  successful; 
one  of  its  missionaries  being  the  celebrated  Schwartz,  who,  as 
early  as  1772,  had  five  native  assistants,  and  was  held  in  such 
high  esteem,  by  the  Hindoos,  among  whom  he  laboured,  that, 
the  Rajah  of  Tanjore  made  him  tutor  to  his  son.  In  the  edu- 
cation of  the  children  of  the  poor,  the  Society  deserves  the 
utmost  commendation,  for  it  promoted  the  work  when  all 
others  neglected  it;  and  not  only  gave  the  children  useful  and 
religious  instruction,  but  "inured  them  to  industry  and  labour," 
and  prepared  them  to  become  useful  subjects  of  the  common- 
wealth. 

Little  is  known  of  Broughton's  pulpit  labours  ;  and,  though 
his  parishioners  at  Wotton  numbered  not  more  than  about 
600,  if  they  had  any  pastoral  visitation  at  all,  their  visitor 
must  have  been,  not  Broughton  himself,  but,  a  curate  em- 
ployed  by  him.     Five  days  every  week  were  spent  in  the 


1  The  Rev.  John  Clayton,  also,  was  a  subscriber,  ol  £2  2s.  per  annum. 


358  Rev.  Thomas  Broughton, 


1743  Society's  House,  in  Hatton  Garden  ;  Saturday  and  Sunday, 
Broughton  reserved  for  other  duties.  Some  will  doubt  the 
propriety  of  his  holding  the  Wotton  living,  when  most  of 
his  time  was  devoted  to  work,  which  prevented  him  residing 
among  his  people ;  and  that  is  a  fair  subject  for  discussion. 
All  that  we  are  disposed  to  say,  is,  that,  Broughton  was, 
unquestionably,  a  conscientious  man,  and,  though  liable  to 
mistakes,  there  cannot  be  a  doubt,  he  acted  for  the  best. 
Broughton  had  a  large  family, — fifteen  children  altogether, 
five  of  whom  died  in  infancy ;  and  his  official  salary  was 
small,  the  entire  payment,  by  the  Society,  for  "  rent,  taxes, 
and  salaries "  to  himself  and  a  "  messenger,"  being,  for  the 
year  1767,  not  more  than  £2<go  Ss.  gd.  Was  it  surprising, 
that,  with  such  a  family  and  such  a  pittance,  he  was  willing 
to  accept  preferment  ?  It  is  true,  when  inducted  into  the 
Wotton  living,  he  might  have  relinquished  his  secretarial 
office,  and,  perhaps,  should  have  done ;  but,  on  the  other 
hand,  he,  doubtless,  felt  that,  as  Secretary  of  the  Society 
for  Promoting  Christian  Knowledge,  he  had  the  opportunity 
of  being  far  more  extensively  useful  than  he  could  be  as  a 
village  clergyman,  whose  ministerial  labours  had  to  be  con- 
fined to  a  population  of  six  hundred  souls.  The  two-fold 
position  that  he  occupied  is  open  to  objection  ;  but,  without 
all  the  facts,  for  and  against  it,  to  pronounce  a  decisive 
judgment  might  be  rash. 

One  thing  is  certain,  Broughton's  secretaryship  was  not  a 
sinecure.  The  supervision  of  the  missions  in  India  and 
Georgia ;  the  continuous  printing  and  publishing  of  Bibles, 
books,  and  tracts ;  the  charity  schools'  affairs ;  the  publi- 
cation of  the  annual  Sermon  and  Report ;  and  the  corre- 
spondence with  more  than  seven  hundred  subscribing  and 
corresponding  members,  would  find  the  Secretary  quite 
enough  of  work,  without  the  claims  of  Allhallows,  Lombard 
Street,  or  the  parishioners  of  Wotton,  Surrey. 

Two  facts,  connected  with  Broughton's  term  of  office,  are 
too  important  to  be  omitted. 

In  1743,  when  Broughton  became  Secretary,  Wales  was 
almost  without  Bibles,  and  the  poverty  of  vast  numbers  of 
the  people  was  such,  that,  it  was  impossible  for  them  to 
buy  them.     The  Society  for  Promoting  Christian  Know- 


The  Faithful  Secretary. 


359 


ledge,  becoming  acquainted  with  this  disgraceful  fact,  ap- 
pealed to  the  public,  without  delay,  for  special  contributions 
to  publish  a  new  edition  of  the  Bible  in  the  Welsh  language, 
with  the  Common  Prayer,  and  with  the  Psalms  in  Metre. 
The  success  of  this  appeal  was  such,  that,  the  Society  issued 
an  edition,  in  1748,  of  15,000  copies;  in  1752,  a  second 
edition  of  15,000  Bibles,  besides  5000  New  Testaments,  and 
as  many  Prayer-Books ;  and,  in  1768,  a  third  edition,  with 
marginal  references,  of  20,000  copies.  These  copies  of  the 
Holy  Scriptures  were  not  given,  but  were  sold  at  the  lowest 
price  possible. 

Again  :  In  1763,  it  was  ascertained,  that,  of  the  twenty 
thousand  inhabitants  of  the  Isle  of  Man,  a  very  large  ma- 
jority were  entirely  ignorant  of  the  English  language ;  "  and, 
yet,  for  many  ages,  the  island  had  been  without  the  Bible 
in  the  vulgar  tongue,  and  congregations  were  necessitated 
to  receive  off-hand  translations  of  the  English  Bible  and 
Common  Prayer,  according  to  the  different  sense,  attention, 
and  ability  of  the  officiating  ministers."  To  remedy  this 
fearful  state  of  things,  the  Bishop  of  the  Island  began,  in 
1762,  to  collect  subscriptions;  and,  in  1763,  transferred 
the  matter  to  the  Society  for  Promoting  Christian  Know- 
ledge. The  result  was,  in  1768,  the  Society  had  printed 
in  the  Manx  language,  and  distributed  in  the  Isle  of  Man, 
1000  copies  of  the  four  Gospels  and  of  the  Acts  of  the 
Apostles;  1500  Prayer-Books;  2000  Catechisms;  and  1200 
Christian  Monitors.  They  were  also  proceeding  with  the 
translation  and  printing  of  the  rest  of  the  Holy  Scriptures ; 
the  Apostolical  Epistles  being  now,  for  the  first  time,  trans- 
lated into  the  native  language  of  the  island. 

Little  more  remains  to  be  narrated.  On  Sunday  morning, 
December  21,  1777,  in  Hatton  Garden,  Broughton  put  on  his 
ministerial  robes,  and,  according  to  his  wont,  retired  into  his 
room  till  church-time.  The  bells  were  ringing,  and  he  con- 
tinued in  his  closet.  They  ceased,  but  he  made  no  appear- 
ance. His  friends  entered,  and  found  him  on  his  knees, — 
dead.1     An  original  portrait  of  him  hangs  in  the  Board 


1  Thomas  Broughton,  the  Secretary  of  the  Society  for  Promoting 
Christian  Knowledge,  and  Thomas  Broughton,  Vicar  of  St.  Mary  Red- 


360 


Rev.  Thomas  Broaghton. 


1777  Room  of  the  Society  for  Promoting  Christian  Knowledge, 
67,  Lincoln's  Inn  Fields ;  from  which  the  engraving,  in  the 
present  volume,  has  been  taken. 


cliff,  Bristol,  and  Prebendary  of  Sarum,  have  sometimes  been  mistakenly 
considered  one  and  the  same  person.  The  latter,  an  eminent  author,  was 
son  of  the  Rector  of  St.  Andrew's,  Holborn  ;  and  died,  at  Bristol,  in  1774, 
at  the  age  of  70.  It  is  a  curious  fact,  that,  both  the  Thomas  Broughtons 
died  in  the  same  month  of  the  year,  and  on  the  same  day  of  the  month, 
and  that  the  day  was  St.  Thomas's. 


OTHER  OXFORD  METHODISTS. 


IT  is  difficult  to  determine  the  exact  number,  who,  at  one 
time  or  another,  were  Oxford  Methodists.  As  early  as 
the  year  1733,  four  had  left  the  brotherhood,  three  of  the 
seceders  being  pupils  of  Wesley,  and  one  under  Clayton's 
care.    Wesley  writes  : — 

"  I  think,  in  the  year  1735,  we  were  fourteen  or  fifteen  in  number,  all  of 
one  heart  and  of  one  mind."  1 

The  "fourteen  or  fifteen"  included  the  two  Wesleys  and 
Whitefield,  Memoirs  of  whom  have  been  designedly  omitted 
in  the  present  work.  There  were,  also,  Clayton,  Ingham, 
Gambold,  Hervey,  and  Broughton,  with  whom  the  reader 
has  been  made  acquainted.  Besides  these,  Robert  Kirkham, 
Charles  Morgan,  William  Smith,  and  Matthew  Salmon,  who 
have  been  briefly  noticed,  were,  less  or  more,  connected  with 
them.  Seven  others,  standing  in  the  same  relationship,  must 
now  be  mentioned, — namely,  Messrs.  Boyce,  Chapman,  Kin- 
chin, Hutchins,  Atkinson,  Whitelamb,  and  Hall.  This  is  a 
greater  number  than  that  stated  by  Wesley ;  but  it  must  be 
recollected,  that,  in  1735,  Oxford  Methodism  was  in  the 
seventh  year  of  its  existence,  and  that  some  of  its  first  mem- 
bers had  then  left  the  University. 

REV.  MR.  BOYCE. 

Of  Mr.  Boyce  we  know  nothing,  except  that  his  father 
lived  at  Barton.2  Did  he  subside  into  an  ordinary  coun- 
try parish  priest, — pious  and  plodding,  but  unenterprising 
and  unknown  ?  To  say  the  least,  it  would  be  interesting  to 
know  his  career,  after  he  left  Oxford.  Will  some  one,  better 
informed  than  the  present  writer,  furnish  what  is  lacking  ? 

REV.  WILLIAM  CHAPMAN. 

THE  history  of  William  Chapman  also  is  wanting.  He 
was    ardently     attached     to     the    two     Wesleys ;  but, 


Wesley's  Works,  vol.  xiii.,  p.  288. 


2  Ibid.,  vol.  xii.,  p.  6. 


362 


Other  Oxford  Methodists. 


strangely  enough,  they  never  mention  him.  After  their 
departure  from  Oxford,  he  was  the  nightly  companion  of 
Hervey ;  but,  excepting  the  letter,  dated  "June  12,  1736," 
already  given  in  Hervey's  Memoir  (page  208),  we  possess  no 
epistolary  correspondence  between  the  two.  Chapman,  like 
all  the  other  Oxford  Methodists,  was  humble,  earnest,  and 
devout.  The  following,  hitherto  unpublished,  letter  affords 
ample  evidence  of  this.  It  was  addressed  "  To  the  Reverend 
Mr.  John  Wesley,  at  Savannah,  in  Georgia,  America." 

"Pembroke  College,  September  3.  1736. 

"Reverend  and  dear  Sir, — Your  kind  concern  and  repeated  en- 
deavours for  my  spiritual  good,  while  at  Oxford,  will  not  suffer  me  to  think, 
that,  you  have  utterly  lost  all  remembrance  of  me,  though  you  have  given 
me  no  testimony  of  your  affection  since  your  leaving  England.  What 
shall  I  conjecture  this  silence  to  be  owing  to  ?  I  will  not  inquire  ;  but 
rather  take  it  as  a  providential  punishment  and  scourge,  for  my  slow  and 
slender  proficiency  under  the  blessed  means  I  enjoyed  of  your^s,  and  your 
dear  brothers  conversation. 

"  Too,  too  late,  alas !  do  I  see  how  dreadfully  I  was  wanting  to  myself 
in  not  heartily  embracing  so  glorious  an  opportunity  of  laying  in  a  stock 
of  spiritual  courage,  sufficient  to  have  carried  me  victoriously  on  through 
a  host  of  enemies.  How  does  my  base  ingratitude  to  my  Heavenly  Bene- 
factor, like  a  frightful  spectre,  present  itself  before  me,  for  rejecting  those 
kind  offers  of  health  and  salvation  !  And  for  not  disengaging  myself  from 
that  bane  of  our  spiritual  progress, — the  fear  of  the  world, — which  was 
always  as  fetters  upon  my  feet,  and  manacles  on  my  hands !  O  !  through 
what  a  waste  of  uncomfortable,  barren,  and  dry  ground, — through  what  a 
wilderness  of  sorrows,  perplexities,  and  distress,  have  I  not  been  led,  under 
the  conduct  of  this  delusive  spirit ;  when  the  holy  and  loving  Spirit  of  God 
would  have  led  me  into  pleasant  pastures,  and  refreshed  my  thirsty  soul 
with  the  waters  of  comfort,  and  conducted  me  into  those  paths,  which  are 
pleasantness  and  peace.  But,  blessed  be  God !  for  the  sense  of  these 
things,  though,  indeed,  not  till  driven  to  it,  by  the  pungency  of  the  afflic- 
tion, by  the  misery  and  torment  of  a  divided  state  of  heart,  and  the  per- 
petual conflicts  I  endured.  Blessed  be  the  most  high  God !  I  am  once 
again,  I  trust,  in  the  strait  and  narrow  way,  that  leadeth  to  the  kingdom 
of  heaven ;  from  which  that  I  may  never  stir  a  foot,  till  the  cord  of  life 
is  loosed,  I  dare  say,  you  will  not  cease  earnestly  to  request  at  the  throne 
of  grace. 

"  I  am  sorry,  I  deferred  writing  till  it  was  too  late  to  say  more ;  though 
I  cannot  help  telling  you,  before  I  conclude,  that,  I  sit  every  evening  with 
Mr.  Hervey, — that  great  champion  of  the  Lord  of  Hosts  ;  and,  that,  I  read, 
five  times  a  week,  to  a  Religious  Society,  in  St.  Ebbs'  parish. 

"Dear  Sir,  God  Almighty  prosper  all  your  endeavours  for  the  good  of 
souls!    Depend  upon  it,  in  due  time,  you  will  reap,  and  that  abundantly, 


Other  Oxford  Methodists.  363 


if  you  faint  not.  My  prayers  are  with  you.  O  !  that  my  body  was  there 
too,  that,  I  might  make  up  what  I  have  lost,  under  such  shining  examples. 
Do,  dear  Sir,  write  me  a  long  letter,  by  the  first  opportunity.  Adieu  !  God 
and  the  Angels  be  with  you  ! 

11 1  am  yours,  my  dear  Brother,  sincerely  in  Christ, 

"W.  Chapman. 

"  My  Lady  Cocks  and  sisters  are  now  in  Oxford ;  and  they  desire  their 
best  services  to  you,  and  wish  you  good  luck  in  the  name  of  the  Lord." 

It  is  hoped,  that,  this  fragment  of  the  religious  experience 
of  the  Oxford  Methodists  will  not  be  unacceptable.  The 
men  were  intensely  earnest  and  sincere,  but  not  happy. 

REV.  CHARLES  KINCHIN. 

Charles  Kinchin,  a  Fellow  of  Corpus  Christi  College,1 
left  Oxford  about  the  same  time  the  Wesleys  did, 
and  became  Rector  of  Dummer,  a  small  village  of  about 
four  hundred  inhabitants,  with  a  benefice,  at  present,  worth 
more  than  £400  a  year.  Like  a  good  Oxford  Methodist,  he 
visited  from  house  to  house,  catechised  the  children,  and  had 
public  prayers  twice  every  day, — in  the  morning,  before  the 
people  went  to  work,  and,  in  the  evening,  after  their  return. 

Towards  the  end  of  1736,  being  likely  to  be  chosen  Dean 
of  Corpus  Christi  College,  he  requested  Whitefield  to  supply 
his  place  at  Dummer,  while  he  was  absent  on  the  business  of 
the  pending  election.    Whitefield  writes  : — 

"  Mr.  Kinchin's  parish,  consisting  chiefly  of  poor  and  illiterate  people, 
my  proud  heart,  at  first,  could  not  well  brook.  I  would  have  given  all 
the  world  for  one  of  my  Oxford  friends,  and  mourned,  for  lack  of  them, 
like  a  dove.  But,  upon  giving  myself  to  prayer,  and  reading  Mr.  Law's 
excellent  character  of  Otiranius,  in  his  Serious  Call  to  a  Devout  Life,  my 
mind  was  reconciled  to  such  conversation  as  the  place  afforded  me.  Mr. 
Kinchin  loved  his  people,  and  was  beloved  by  them.  I  prosecuted  his 
plan,  and  generally  divided  the  day  into  three  parts,  eight  hours  for  study 
and  retirement,  eight  hours  for  sleep  and  meals,  and  eight  hours  for  reading 
Prayers,  catechising,  and  visiting  the  parish.  The  profit  I  reaped,  by  these 
exercises,  and  conversing  with  the  poor  country  people,  was  unspeakable. 
I  soon  began  to  be  as  much  delighted  with  their  artless  conversation,  as  I 
had  been  formerly  with  the  company  of  my  Oxford  friends ;  and  frequently 
learnt  as  much  by  an  afternoon's  visit,  as  in  a  week's  study." 


1  Wesley's  Works,  vol.  i.,  p.  81. 


364 


Other  Oxford  Methodists. 


Kinchin  being  elected  Dean  of  Corpus  Christi,  was  now 
frequently  obliged  to  reside  at  Oxford  ;  but  he  still  retained 
his  rectory  at  Dummer,  where  Whitefield  was  succeeded  by 
Hervey.  The  Dean,  however,  continued  faithful  to  the  prin- 
ciples of  the  Methodists,  and,  on  the  removal  of  Hervey, 
Whitefield,  and  others  from  the  University,  willingly  took 
upon  himself  the  spiritual  charge  of  the  Oxford  prisoners. 
Charles  Wesley  on  his  return  from  Georgia,  hastened  to 
Oxford,  where,  in  February,  1737,  he  met  with  his  "old 
pupil,  Robert  Kirkham,"  "good  Mr.  Gambold,"  "poor  lan- 
guid Smith,"  and  "Mr.  Kinchin,"  whom,  says  he,  "I  found 
changed  into  a  courageous  soldier  of  Christ."  A  year 
afterwards,  W.  Seward,  speaks  of  Kinchin  expounding  at 
Oxford,  and  of  "  forty  gownsmen "  being  among  his 
auditors.1 

On  March  15th,  1738,  Wesley  and  Kinchin  set  out  for 
Manchester,  accompanied  by  Kinchin,  and  a  Mr.  Fox, 
who  had  been  an  inmate  of  Oxford  prison.  An  extract 
from  Wesley's  Journal  will  help  to  illustrate  the  character, 
not  of  Wesley  only,  but,  of  Kinchin.    Wesley  writes : — 

"  1 738.  Tuesday,  March  14.  I  set  out,"  from  Oxford,  "  for  Manchester, 
with  Mr.  Kinchin,  Fellow  of  Corpus  Christi,  and  Mr.  Fox,  late  a  prisoner 
in  the  city  prison.  Between  five  and  six,  we  called  at  Chapel-on-the- 
Heath ;  where  lived  a  poor  man,  sometime  prisoner  in  the  castle  of  Oxford. 
He  was  not  at  home;  but  his  wife  came  to  us,  to  whom  Mr.  Kinchin  spoke 
a  few  words,  which  so  melted  her  heart,  that  she  burst  out  into  tears,  and 
we  went  on  rejoicing  and  praising  God. 

"About  eight,  it  being  rainy  and  very  dark,  we  lost  our  way;  but, 
before  nine,  came  to  Shipston,  having  rode  over,  I  know  not  how,  a 
narrow  foot-bridge,  which  lay  across  a  deep  ditch  near  the  town.  After 
supper,  I  read  prayers  to  the  people  of  the  inn,  and  explained  the  Second 
Lesson;  I  hope  not  in  vain." 

There  is  something  beautiful  in  all  this  : — the  two  Oxford 
Methodists  and  an  ex-prisoner,  in  a  dark  and  rainy  night, 
making  the  lanes  ring  with  their  praises  to  the  Almighty, 
and,  in  the  absence  of  a  church,  using  a  country  inn,  for 


1  Supplement  to  Whitefield's  Answer  to  Bishop  of  London's  Letter, 
p.  8. 


Other  Oxford  Methodists. 


365 


reading  the  Church  liturgy  and  expounding  the  word  of 
God.    Wesley  proceeds  : — 

"  The  next  day,  we  dined  at  Birmingham,  and,  soon  after  we  left  it, 
were  reproved  for  our  negligence  there,  in  letting  those,  who  attended  us, 
go  without  either  exhortation  or  instruction,  by  a  severe  shower  of  hail. 
At  Hedgeford,  about  five,  we  endeavoured  to  be  more  faithful;  and  all 
who  heard  seemed  serious  and  affected." 

Here,  again,  is  a  useful  lesson.  As  yet,  neither  Wesley 
nor  Kinchin  had  found  peace  with  God,  by  trustful  faith 
in  Christ.  They  were,  if  the  reader  likes  the  designation, 
legalists, — men  seeking  to  be  saved  by  their  own  good  works. 
Be  it  so ;  but,  in  their  conscientiousness  with  regard  to  duty, 
and  in  their  earnest  desire  to  be  useful  to  their  fellow-men, 
they  set  an  example  to  Christian  travellers,  which  is  not 
generally  followed.    Wesley  continues  : — 

"In  the  evening,  we  came  to  Stafford.  The  mistress  of  the  house 
joined  with  us  in  family  prayer.  The  next  morning,  one  of  the  servants 
appeared  deeply  affected,  as  did  the  ostler,  before  we  went.  Soon  after 
breakfast,  stepping  into  the  stable,  I  spake  a  few  words  to  those  who  were 
there.  A  stranger,  who  heard  me,  said,  '  Sir,  I  wish  I  was  to  travel  with 
you;'  and,  when  I  went  into  the  house,  followed  me,  and  began  abruptly, 
'  Sir,  I  believe  you  are  a  good  man,  and  I  come  to  tell  you  a  little  of  my 
life.'  The  tears  stood  in  his  eyes  all  the  time  he  spoke ;  and  we  hoped 
not  a  word  which  was  said  to  him  was  lost. 

"  At  Newcastle,  whither  we  came  about  ten,  some,  to  whom  we  spoke  at 
our  inn,  were  very  attentive ;  but  a  gay  young  woman  waited  on  us,  quite 
unconverted :  however,  we  spoke  on.  When  we  went  away,  she  fixed  her 
eyes,  and  neither  moved  nor  said  one  word,  but  appeared  as  much  aston- 
ished as  if  she  had  seen  one  risen  from  the  dead. 

"  Coming  to  Holms-Chapel  about  three,  we  were  surprised  at  being 
shown  into  a  room  where  a  cloth  and  plates  were  laid.  Soon  after,  two 
men  came  in  to  dinner.  Mr.  Kinchin  told  them,  if  they  pleased,  that 
gentleman  would  ask  a  blessing  for  them.  They  stared,  and,  as  it  were, 
consented ;  but  sat  still  while  I  did  it,  one  of  them  with  his  hat  on.  We 
began  to  speak  on  turning  to  God,  and  went  on,  though  they  appeared 
utterly  regardless.  After  a  while,  their  countenances  changed,  and  one  of 
them  stole  off  his  hat,  and,  laying  it  down  behind  him,  said,  all  we  said 
was  true ;  but  he  had  been  a  grievous  sinner,  and  not  considered  it  as 
he  ought;  but  he  was  resolved,  with  God's  help,  now  to  turn  to  Him  in 
earnest.  We  exhorted  him  and  his  companion,  who  now  likewise  drank 
in  every  word,  to  cry  mightily  to  God,  that,  He  would  '  send  them  help 
from  His  holy  place.' 

"  Being  faint  in  the  evening,  I  called  at  Altrincham,  and  there  lit  upon 
a  Quaker,  well  skilled  in,  and  therefore,  as  I  soon  found,  sufficiently  fond 


366 


Other  Oxford  Methodists. 


of  controversy.  After  an  hour  spent  therein,  perhaps  not  in  vain,  I 
advised  him  to  dispute  as  little  as  possible;  but  rather  follow  after  holi- 
ness, and  walk  humbly  with  his  God." 

Men  like  Kinchin  and  Wesley  will  never  be  without 
adventures.  This  long  three  days'  journey,  in  the  wintry 
weather,  was  filled  with  incidents,  by  the  earnest  efforts  of 
the  travellers  to  be  of  service  to  those  with  whom  they  met. 
They  were  scholars,  gentlemen,  and  philanthropists.  Religion 
was  all  in  all  to  them.  They  lived  it ;  looked  it ;  breathed  it. 
Everywhere,  in  the  humble  home  of  the  quondam  prisoner, 
the  town  hotel,  the  country  inn,  and  the  ostler's  stable, — 
among  waiters,  fellow-travellers,  and  disputatious  Quakers, — 
they  were  equally  about  their  Master's  business.  Would, 
that,  in  these  days  of  unequalled  locomotion,  men  of  such  a 
spirit  and  of  such  behaviour  were  multiplied  ! 

Three  days  were  spent  in  Manchester,  one  of  them  "  en- 
tirely with  Mr.  Clayton,  by  whom,"  says  Wesley,  "  and  the 
rest  of  our  friends  here,  we  were  much  refreshed  and  strength- 
ened." On  the  Sunday,  both  the  Oxford  Methodists  "  offici- 
ated at  Salford  Chapel "  ;  and,  on  Monday,  March  20th,  they 
set  out  on  their  return  to  Oxford.    Wesley  writes  : — 

"Early  in  the  morning,  we  left  Manchester,  taking  with  us  Mr. 
Kinchin's  brother,  for  whom  we  came,  to  be  entered  at  Oxford.  We 
were  fully  determined  to  lose  no  opportunity  of  awakening,  instructing,  or 
exhorting,  any  whom  we  might  meet  with  on  our  journey.  At  Knutsford, 
where  we  first  stopped,  all  we  spake  to  thankfully  received  the  word  of 
exhortation.  But,  at  Talk-on-the-Hill,  where  we  dined,  she  with  whom 
we  were  was  so  much  of  a  gentlewoman,  that,  for  near  an  hour,  our 
labour  seemed  to  be  in  vain.  However,  we  spoke  on.  Upon  a  sudden, 
she  looked  as  one  just  awakened  out  of  sleep.  Every  word  sunk  into  her 
heart.  Nor  have  I  seen  so  entire  a  change,  both  in  the  eyes,  face,  and 
manner  of  speaking,  of  any  one  in  so  short  a  time. 

"About  five,  Mr.  Kinchin  riding  by  a  man  and  woman  double-horsed, 
the  man  said,  '  Sir,  you  ought  to  thank  God  it  is  a  fair  day  ;  for,  if  it  rained, 
you  would  be  sadly  dirty  with  your  little  horse.'  Mr.  Kinchin  answered, 
'  True;  and  we  ought  to  thank  God  for  our  life,  and  health,  and  food,  and 
raiment,  and  all  things.'  He  then  rode  on,  Mr.  Fox  following;  the  man 
said,  '  Sir,  my  mistress  would  be  glad  to  have  some  more  talk  with  that 
gentleman.'  We  stayed,  and  when  they  came  up  began  to  search  one 
another's  hearts.  They  came  to  us  again  in  the  evening,  at  our  inn  at 
Stone,  where  I  explained  both  to  them  and  many  of  their  acquaintance, 
who  were  come  together,  that  great  truth, — godliness  hath  the  promise 
both  of  this  life,  and  of  that  which  is  to  come. 


Other  Oxford  Methodists. 


367 


"Tuesday,  March  21.  Between  nine  and  ten,  we  came  to  Hedgeford. 
Just  then,  one  was  giving  an  account  of  a  young  woman,  who  had  dropped 
down  dead  there  the  day  before.  This  gave  us  a  fair  occasion  to  exhort 
all  that  were  present,  1  so  to  number'  their  'days/  that,  they  might  apply 
their  1  hearts  unto  wisdom.' 

"  In  the  afternoon,  one  overtook  us,  whom  we  soon  found  more  inclined 
to  speak  than  to  hear.  However,  we  spoke,  and  spared  not.  In  the 
evening,  we  overtook  a  young  man,  a  Quaker,  who  afterwards  came  to  us, 
to  our  inn  at  Henley,  whither  he  sent  for  the  rest  of  his  family,  to  join 
with  us  in  prayer;  to  which  I  added,  as  usual,  the  exposition  of  the  Second 
Lesson.  Our  other  companion  went  with  us  a  mile  or  two  in  the  morning ; 
and  then  not  only  spoke  less  than  the  day  before,  but  took  in  good  part 
a  serious  caution  against  talkativeness  and  vanity. 

"An  hour  after,  we  were  overtook  by  an  elderly  gentleman,  who  said 
he  was  going  to  enter  his  son  at  Oxford.  We  asked,  'At  what  college?' 
He  said,  he  did  not  know;  having  no  acquaintance  there  on  whose  re- 
commendation he  could  depend.  After  some  conversation,  he  expressed 
a  deep  sense  of  the  providence  of  God;  and  told  us,  he  knew  God  had 
cast  us  in  his  way,  in  answer  to  his  prayer.  In  the  evening,  we  reached 
Oxford,  rejoicing  in  our  having  received  so  many  fresh  instances  of  that 
great  truth,  '  In  all  thy  ways  acknowledge  Him,  and  He  shall  direct  thy 
paths.'" 

In  a  moral  and  religious  sense,  this  episode  in  the  lives 
of  the  two  Oxford  Methodists  is  pre-eminently  picturesque. 
The  two  were  of  one  mind  and  heart,  and  all  their  energies 
and  time  were  devoted  to  the  service  of  their  great  Master. 

Four  days  were  spent  at  Oxford,  during  which  Wesley  met 
Bohler,  and  was  "amazed  more  and  more,  by  the  account  he 
gave  of  the  fruits  of  living  faith, — the  holiness  and  happiness 
which  he  affirmed  to  attend  it."  And,  on  Easter  Monday, 
April  3rd,  at  Kinchin's  desire,  Wesley  went  with  him  to 
Dummer,  where  he  remained,  for  him,  the  unusually  length- 
ened period  of  a  fortnight.  Here  they  doubtless  pondered 
Border's  doctrines,  and  brought  them  to  the  test  of  Scripture ; 
and  here,  perhaps,  was  held  a  meeting,  which  Wesley  men- 
tions, without  giving  the  date  and  place  of  it. 

"  Soon  after  my  return  to  England,"  he  writes,  "  I  had  a  meeting  with 
Messrs.  Ingham,  Stonehouse,  Hall,  Hutchins,  Kinchin,  and  a  few  other 
clergymen,  who  all  appeared  to  be  of  one  heart,  as  well  a*s  of  one  judg- 
ment, resolved  to  be  Bible-Christians  at  all  events;  and,  wherever  they 
were,  to  preach,  with  all  their  might,  plain  old  Bible  Christianity."  1 


Wesley's  Works,  vol.  viii.,  p.  335. 


368 


Other  Oxford  Methodists. 


Among  others  at  Dummer,  in  whose  religious  interests 
Wesley  took  an  active  interest,  was  Kinchin's  sister,  who, 
three  weeks  after  his  departure,  wrote  to  him,  as  follows  : — 

"You  have  been,  I  hope,  an  instrument,  under  God,  of  reclaiming  me. 
I  certainly  was  in  a  very  unhappy  state  when  you  were  here.  God  will 
recompense  you  for  your  prayers  and  kind  offices.  May  my  good  God 
pour  down  the  choicest  of  His  blessings  upon  you,  your  mother,  brothers, 
and  sisters,  and  give  us  all  grace,  to  strive  and  struggle  against  our  sins. 
I  beg  you  to  join  with  me,  in  praying  God  to  show  forth  His  power  in  me. 
What  a  frail  creature  am  I  ?  I  am  afraid,  I  am  sorely  afraid,  of  falling 
back.  What  shall  I  do?  What  shall  I  do?  O  pray,  I  may  put  my 
whole  trust  in  God,  who  is  able  and  willing  to  help  me."  1 

Kinchin  himself  also  wrote  to  Wesley  the  following  simple 
and  humble  letter  : — 

"May  2,  1738. 

"Rev.  and  dear  Sir,— My  Lord  and  my  God  has  made  His  servant 
a  minister  of  the  Gospel  of  His  Son.  He  has  committed  to  my  care 
many  immortal  souls.  And  I  am  but  a  little  child.  I  know  not  how  to 
go  out,  or  come  in.  Pray,  therefore,  earnestly  for  me,  that,  God  would 
give  His  servant  an  understanding  heart,  to  lead  and  instruct  His  people; 
that,  I  may  discern  between  what  is  good  and  bad ;  for  who  is  able  to 
walk  discreetly  and  uprightly  before  such  a  worldly-minded  and  refractory 
people  ?    I  beg  the  prayers  and  directions  of  my  friends. 

"  My  sister  is  much  mended  in  health.  She  has  received  much  benefit 
from  you,  under  God,  as  to  her  spiritual  concerns. 

"  Pray,  write  speedily  to  your  sincere  friend  and  servant, 

"C.  Kinchin."2 

Letters  like  these  show  the  religious  confidence  and  friend- 
ship which  Kinchin  and  his  sister  cherished  towards  Wesley. 

Kinchin,  as  yet,  was  only  a  penitent  inquirer.  In  the 
month  of  August,  1738,  Charles  Wesley  went  to  Oxford, 
and  met  him  and  Gambold,  who,  says  he,  "  surprised  me,  by 
receiving  my  hard  saying,  that  they  had  not  faith.  I  was 
ashamed  to  see  the  great  thankfulness,  and  child-like  loving 
spirit  of  Mr.  Kinchin,  even  before  justification."  They  at- 
tended together  a  Society  meeting,  where  C.  Wesley  read  his 
sermon  on,  "  The  Scripture  hath  concluded  all  under  sin." 
He  writes, — 


1  Methodist  Magazine,  1778,  p.  177. 
2  Ibid.,  p.  176. 


Other  Oxford  Methodists. 


369 


"  I  urged  upon  each  my  usual  question,  '  Do  you  deserve  to  be 
damned?'  Mrs.  Piatt,  with  the  utmost  vehemence,  cried  out,  *  Yes,  I 
do,  I  do!'  I  prayed,  that,  if  God  saw  there  any  contrite  soul,  He  would 
fulfil  His  promise,  of  coming  and  making  His  abode  with  it.  £  If  Thou 
hast  sent  Thy  Spirit  to  reprove  any  sinner  of  sin,  in  the  name  of  Jesus 
Christ,  I  claim  salvation  for  that  sinner.'  Again  Mrs.  Piatt  broke  out 
into  strong  cries,  but  of  joy,  not  sorrow,  being  quite  overpowered  with 
the  love  of  Christ.  I  asked  her,  if  she  believed  in  Jesus.  She  answered 
in  full  assurance  of  faith.  We  sang  and  rejoiced  over  her  (she  still  con- 
tinued kneeling);  but  her  voice  was  heard  above  ours.  Mr.  Kinchin 
asked,  '  Have  you  forgiveness  of  sins  ?'  'I  am  perfectly  assured  I  have.' 
'  Have  you  the  earnest  of  the  Spirit  in  your  heart  V  1 1  have;  I  know  I 
have:  I  feel  it  now  within.'  Her  answers  to  these  and  the  like  questions, 
were  expressive  of  the  strongest  confidence,  to  the  great  encouragement 
of  all  present."  1 

This,  especially  at  the  time,  was  a  strange  scene ;  and 
Kinchin  was  there  as  a  listener  and  a  learner.  Soon  after 
this,  the  two  Wesleys  and  Whitefield  were  ajmost  uniformly 
excluded  from  the  pulpits  of  the  Established  Church.  • 
During  the  year  1739,  Wesley  himself  was  not  allowed  to 
preach  in  more  than  eight ;  and  one  of  these  was  the  pulpit 
of  his  friend  Kinchin.  In  the  month  of  March,  when  at 
Oxford,  he  wrote, — 

"  At  my  return  to  Mrs.  Fox's,  I  found  our  dear  brother  Kinchin,  just 
come  from  Dummer.  We  rejoiced,  and  gave  thanks,  and  prayed,  and 
took  sweet  counsel  together;  the  result  of  which  was,  instead  of  setting 
out  for  London,  as  I  designed,  I  set  out  for  Dummer,  there  being  no 
person  to  supply  his  church  on  Sunday." 

Wesley,  and  his  brother,  and  Whitefield  were  now,  by  force 
of  circumstances,  evangelistic  itinerants  ;  ordained  clergymen, 
without  churches,  and  yet  preaching  everywhere  ;  and 
Kinchin  was  inclined  to  join  them.  It  was,  at  this  mo- 
mentous period,  that  Hervey  wrote  to  him  the  letter,  dated, 
"April  18,  1739,"  an  extract  from  which  has  been  already 
given  (see  page  220).  Whether  that  letter  turned  him  from 
his  purpose,  there  is  no  means  of  knowing.  Any  how,  his 
decision,  comparatively  speaking,  was  of  little  consequence, 
for  his  work  was  nearly  ended.  In  spirit,  in  aim,  and  in 
doctrine,  however,  he  thoroughly  sympathized  with  his  out- 
cast brethren,  and,  in  time  of  need,  sought  their  counsel  and. 


1  C.  Wesley's  Journal,  vol.  i.,  p.  129. 

2  K 


3JO  Other  Oxford  Methodists. 

— — ,  %  

their  prayers.  The  following  is  an  extract  from  a  long  letter 
addressed  to  Wesley,  and  hitherto  unpublished.1 

"Dummer,  October^  1739. 

"  My  dear  Brother, — I  am  just  setting  out  for  Oxford,  and  thence, 
probably,  for  London,  in  order  to  print  my  sermon,  on  the  Necessity  and 
Work  of  the  New  Birth.  I  have  revised  and  enlarged  it,  have  made  a 
Preface,  and  also  written  a  Dedication  to  the  vice-chancellor,  Dr.  Mather, 
the  Heads  of  Houses,  with  their  Societies.  Mr.  Hutchins  has  perused 
the  whole.  I  shall  have  him  at  Dummer  while  I  am  absent.  I  asked 
the  vice-Chancellor  for  the  use  of  the  University  press ;  but  his  answer 
was,  that,  he  could  not  consent  to  it.  I  have  written  him  a  letter,  desiring 
him  to  peruse  the  discourse,  before  he  absolutely  refuses  the  press ;  but 
he  has  made  no  reply.  I  propose,  therefore,  to  wait  upon  him  at  Oxford, 
to  know  whether  he  received  my  letter.  I  also  intend  to  ask  Mr.  Gam- 
bold  and  Mr.  Wills  to  peruse  my  sermon.  If  I  had  any  opportunity,  I 
would  be  glad  for  you  to  see  it  too.  I  desire  your  prayers,  and  the 
prayers  of  your  friends  around  you,  that,  God  will  bless  my  journey,  and 
my  design  in  publishing  the  discourse. 

u  We  all  join  in  love  to  you,  and  all  around  you ;  and  constantly  pray 
or  you,  and  desire  your  prayers.  If  you  write  within  a  week,  direct  to 
Mr.  Fox's. 

"  Your  unworthy  brother, 

"C.  Kinchin." 

In  a  little  more  than  two  years  after  this,  Kinchin  entered 
into  rest.    Wesley  writes  : — 

"1742.  January  4.  This  day,  I  understand,  poor  Charles  Kinchin 
died- 

"  Cui  pudor,  et  justitia  soror, 
Incorrupta  fides,  nudaque  Veritas, 
Ouando  ullum  invenient  parem  ?" 

This  was  high  praise  from  a  man  like  Wesley  ;  but  it  was 
not  unmerited. 

REV.  RICHARD  HUTCHINS,  D.D. 

It  has  been  already  stated,  that,  Dr.  Hutchins  was  Hervey's 
tutor.    We  have  no  further  information  concerning  him,  ex- 

1  The  remainder  of  the  letter  refers  to  some  arrangements  to  render 
assistance  to  Mr.  Fox,  who  accompanied  Kinchin  and  Wesley  to 
Manchester.  By  Wesley's  advice,  he  had  settled  at  Oxford ;  and  it  was 
now  proposed  to  subscribe  £30,  to  pay  his  rent,  and  to  establish  him  in 
business,  as  a  vendor  of  "  fowls,  pigs,  and  cheeses." 


Other  Oxford  Methodists. 


37i 


cept  the  following,  kindly  supplied,  from  the  Register  of 
Lincoln  College,  Oxford,  by  the  present  Rector : — 

"1720.  December  8.  Richard  Hutchins,  B.A.,  was  admitted  to  the 
rights  and  privileges  of  a  Fellow  of  Lincoln  College." 

"  1739.    November  6.    Mr.  Hutchins  was  chosen  Sub-Rector." 

"1742.  November  6.  Mr.  Hutchins  was  chosen  Bursar  and 
Librarian." 

"  1 755-  July  9.  Richard  Hutchins,  D.D.,  Fellow  in  one  of  the 
Founder's  Fellowships  for  the  Diocese  of  Lincoln,  was,  on  this  day, 
unanimously  elected  Rector  of  this  College.  And  straightway  a  letter 
was  drawn  up,  in  the  very  words  prescribed  by  the  College  Statutes,  in 
order  to  its  being  sent  to  the  Lord  Bishop  of  Lincoln,  sealed  with  the 
college  seal,  and  subscribed  by  all  the  electors  present,  certifying  their 
said  election  to  his  lordship,  and  praying  him  to  admit  to  the  Rectorship 
of  this  College  the  said  Richard  Hutchins,  Sub-Rector." 

"  Dr.  Richard  Hutchins,  our  late  worthy  Rector,  departed  this  life,  on 
Friday,  10th  August,  1781." 

The  only  publication  by  Dr.  Hutchins,  which  we  have 
seen,  is  a  Latin  sermon,  delivered  at  the  time  of  his  being 
made  Doctor  of  Divinity,  in  1747,  and  with  the  following 
title,  —  "  Elucidatio  Sexti  Capitis  Evangelii  secundem 
Johannem,  in  solenni  Praelectione  habita  in  Schola  Theo- 
logica  Oxon,  pro  Gradu  Doctoris  in  Theologia.  A  Ric. 
Hutchins,  S.  T.  B.  Colleg.  Lincoln  Socio.,  1747,"  8  vol.  51  pp. 
The  sermon  is  learned  and  spiritual ;  and  the  reader  may 
infer  what  were  the  views  and  sympathies  of  its  author, 
when  it  is  stated,  that,  the  third  and  principal  division,  is, 
that,  the  body  and  blood  of  Christ  are  communicated  to  the 
faithful  in  the  Eucharist.  In  more  respects  than  one,  Dr. 
Hutchins  continued  an  Oxford  Methodist  long  after  all  his 
old  friends  had  been  dispersed. 

REV.  CHRISTOPHER  ATKINSON. 

In  the  Parish  Register  of  Thorp- Arch,  near  to  Wetherby,  in 
the  county  of  York,  there  is  the  following  entry,  in  Chris- 
topher Atkinson's  own  hand-writing  : — 

"  The  Rev.  Christopher  Atkinson,  born  in  the  parish  of  Windermere, 
Westmoreland,  April,  1713,  was  inducted  Vicar  of  Thorp-Arch  and 
Walton,  in  July,  I749-"  1 


1  Another  entry  in  the  same  Register  is  as  follows  : — "  The  parish 


3/2 


Other  Oxford  Methodists. 


Here,  for  a  quarter  of  a  century,  Mr.  Atkinson  lived  and 
laboured.  He  and  Ingham  were  not  distant  neighbours, 
and  close  at  hand  were  flourishing  societies  of  Methodists  ; 
and,  yet,  there  is  no  evidence,  that  either  Ingham,  the 
Wesleys  or  Whitefield  ever  paid  him  visits.  Why  was  this  ? 
It  is  impossible  to  tell.  The  two  villages  of  Thorp-Arch  and 
Walton  were  small,  not  containing  a  population  of  more  than 
about  three  hundred  each  ;  but  they  were  not  remote  from 
Otley,  Leeds,  and  York,  places  which  Wesley,  at  least,  often 
visited. 

Mr.  Atkinson  had  a  large  family,  and  a  church  income 
hardly  equal  to  his  wants.1  One  of  his  sons,  the  Rev.  Miles 
Atkinson,  rose  to  considerable  eminence.  Besides  being 
Vicar  of  Kippax,  Lecturer  of  the  parish  church  in  Leeds, 
and  Incumbent  of  St.  Paul's,  in  that  important  town,  he 
was  the  author  of  "  Practical  Sermons,"  in  two  octavo  volumes, 
and  had  the  honour  of  being  sneered  at  by  the  half-infidel 
Monthly  Review  of  the  period  in  which  he  lived.  The  famous 
"  Billy "  Dawson  was  greatly  benefited  by  his  ministry  and 
friendship  in  early  life;  and,  in  1779,  at  Atkinson's  request, 
Wesley  preached  in  the  parish  church,  at  Leeds,  to  such  a 
congregation  as  had  seldom  been  assembled  within  its  walls. 
In  spirit  and  in  doctrine,  Miles  Atkinson  was  thoroughly 
in  harmony  with  the  Methodists ;  and,  from  such  a  circum- 
stance, perhaps,  it  may  with  safety  be  inferred,  that,  in  this 
respect,  he  was  walking  in  the  footsteps  of  his  father. 

A  happy  death  is  generally  the  sequence  of  a  holy  and 
useful  life  ;  and  such  a  death  was  that  of  Atkinson,  the  Oxford 
Methodist.  The  details  are  here  given  in  the  language  of  the 
son  just  mentioned.  He  visited  him  on  the  day  of  his  decease, 
and  thus  writes  : — 

"  My  father  walked  out  of  doors  to  the  very  last,  even  in  the  morning 
of  the  day  he  died.    I  said  to  him,  ' 1  hope,  sir,  your  confidence  is  in 


church  of  Thorp- Arch  was  rebuilt  in  1756,  and  finished  in  1762.  William 
Sisset,  Esq.,  gave  the  stone.  The  Rev.  Mr.  Atkinson  gave  fifteen  guineas, 
and  paid  for  the  plastering.  His  mother,  Mrs.  Agnes  Atkinson,  gave  the 
font.  Lady  Hastings  gave  five  pounds  for  the  pulpit.  Mr.  Sisset  built 
his  own  and  servants'  seats,  and  gave  the  painting  of  the  pews.  The  rest 
was  done  by  the  parishioners." 

1  Even  now,  the  united  value  of  the  two  livings  is  not  more  than  about 
,£400  a  year. 


Other  Oxford  Methodists. 


373 


the  Lord  Jesus  Christ.'  He  answered,  1  Entirely.  I  have  no  hope  or  con- 
fidence but  in  Him  only.  I  am  very  sensible,  that,  I  am,  in  myself,  a  poor, 
guilty,  helpless  sinner  before  God.  I  find,  I  have  been  guilty  of  every  sin. 
There  is  not  a  commandment  which  I  have  not  broken  ;  but  the  Lord 
Jesus  Christ  is  my  Saviour.  His  blood  is  sufficient  for  me.  I  rest  upon 
His  promises,  and,  (laying  his  head  upon  his  breast  and  looking  up)  '  I 
feel  the  Spirit  of  God  now  supporting  me.' 

"  Two  of  his  twelve  children  had  not  arrived  ;  but,  fearing  his  under- 
standing might  begin  to  fail,  I  asked  him  if  he  would  like  my  mother  and 
the  rest  of  his  children  to  be  called  up,  that  we  might  pray  together,  and 
receive  his  blessing.  He  immediately  assented,  and  desired  me  to  pray. 
The  scene  was  very  affecting.  He  seemed  to  be  very  fervent ;  and,  when 
the  prayer  was  over,  he  tenderly  and  affectionately  saluted  us  all,  and  in- 
voked the  blessing  of  God  in  Christ  Jesus.  Soon  after,  he  spoke  to  me 
about  the  place  in  the  churchyard,  where  he  wished  his  body  to  be  laid, 
and  then  said,  1  Oh,  son,  I  now  feel  the  vanity  of  life.  We  often  talk  in 
health  about  its  emptiness  ;  but  this  is  the  trying  hour.  I  now  experi- 
ence it.  My  God  !  what  a  condition  should  I  now  be  in,  if  the  business 
of  eternity  was  unbegun  ! '  And,  then,  he  proceeded  to  speak  of  Christ 
and  the  happiness  of  heaven.    His  voice  faltered;  but,  at  one  time, 

I  heard  him  say  '  Come,  Lord  Jesus,  come  quickly  f  and,  at  another, 

I I  have  finished  my  course,  I  have  fought  the  good  fight.  Henceforth, 
there  is  laid  up  for  me  a  crown  of  righteousness,  which  the  Lord,  the 
righteous  Judge,  will  give  me  in  that  day/  He  next  addressed  his  chil- 
ren,  and  said,  '  My  dear  children,  whatever  you  have  seen  faulty  in'  me,  be 
careful  to  avoid  ;  if  you  have  seen  anything  praiseworthy,  that  imitate  and 
pursue.  But,  oh  !  mind  the  one  thing  needful.  Let  God  be  your  portion. 
Seek  unto  Him  through  the  gracious  Redeemer,  and  doubt  not  but  He 
will  provide  for  you  what  is  necessary  in  this  world.  My  dear  wife, 
trust  in  God.  O,  my  God,  look  down  upon  this  my  family,  and  let  Thy 
blessing  rest  upon  them  !    Guide  them  by  Thy  blessed  Spirit  ! ' 

"  He  continued  praying,  in  a  kind  of  feeble  murmur  until  about  the  three 
last  breaths  he  drew  ;  and  then,  at  half-past  four  o'clock,  on  Monday 
afternoon,  July  i  t,  1774,  expired,  aged  sixty-one  years,  leaving  behind  him 
a  wife  and  twelve  children. 

"  His  last  words  to  one  of  his  daughters  were,  '  My  love,  would  you  recall 
me  from  happiness  ? ' " 

Christopher  Atkinson  lies  interred  in  the  burial  ground  of 
Thorp-Arch  church,  of  which  he  was  the  minister  for  five-and- 
twenty  years. 


374 


Other  Oxford  Methodists. 


REV.  JOHN  WHITELAMB. 

John  WHITELAMB,  the  son  of  poor  parents,  was  born  in  1707, 
in  the  neighbourhood  of  Wroot,  a  small  village  of  about  three 
hundred  inhabitants,  in  the  county  of  Lincoln.  The  village 
stands  upon  an  eminence,  surrounded  by  60,000  acres  of  land, 
which,  in  Whitelamb's  days,  were  often  flooded,  rendering 
Wroot  accessible  only  by  boats.  The  land,  also,  even  at  the 
best  of  times,  was  fenny,  moorish,  swampy. 

About  the  time  of  Whitelamb's  birth,  Henry  Travis,  Esq.,  of 
London,  bequeathed  three  hundred  and  seventy-nine  acres  of 
land,  for  the  endowment  of  three  schools,  at  Wroot,  Hatfield, 
and  Thorne,  in  which  children,  male  and  female,  were  to  be 
taught  to  read  English,  especially  the  Bible  and  Catechism, 
and  to  be  well  instructed  in  the  principles  of  the  Christian 
religion.  The  Archbishop  of  York  was  to  be  special  visitor  ; 
the  children  were  to  be  elected  by  the  clergyman  of  each  of  the 
three  respective  parishes,  and  by  his  churchwardens ;  and  on 
leaving  school,  and  attaining  the  age  of  seventeen,  each  scholar 
was  to  be  presented  with  a  Bible  and  the  "  Whole  Duty  of 
Man."  It  was  in  the  charity  school,  at  Wroot,  that  Whitelamb 
received  the  rudiments  of  his  education. 

It  is  well  known,  that,  Wesley's  father  was  rector  of  both 
Epworth  and  Wroot,  and  that  his  greatest  literary  work  was 
his  "  Dissertationes  in  Librum  Jobi,"  a  large-size  folio  book  of 
600  pages.  Samuel  Wesley  was  employed  upon  this  remark- 
able production  for  more  than  five-and-twenty  years.  On 
leaving  school,  young  Whitelamb  became  his  amanuensis. 
For  four  years,  he  was  occupied  in  transcribing  the  aged 
rector's  Dissertations.  He  also  designed  its  illustrations, 
several  of  which  he  also  engraved. 

While  resident  beneath  the  roof  of  Samuel  Wesley,  White- 
lamb acquired  a  sufficient  knowledge  of  the  Greek  and  Latin 
languages,  to  enter  Lincoln  College,  Oxford,  where  he  was 
principally  maintained  by  the  Epworth  Rector,  and  had 
Wesley  for  his  tutor. 

Samuel  Wesley  was  a  large-hearted  man,  to  whom  it  was 
always  a  happiness  to  have  the  power  of  showing  kindness 
to  a  fellow-creature.  His  own  early  life  had  been  an  almost 
friendless   one.    With   an   insatiable  thirst  for  knowledge, 


Other  Oxford  Methodists. 


375 


he  had  to  pursue  it  "  under  difficulties."  Bitter  experience 
had  taught  him  the  preciousness  of  a  friend's  assistance. 
These  facts  were  quite  sufficient  to  render  the  poor  boy,  from 
the  Wroot  Chanty  School,  an  object  of  affectionate  regard ; 
but  there  were  others  beside  these.  John  Whitelamb  was  the 
son  of  one  of  Samuel  Wesley's  peasant  parishioners  ;  as  an 
amanuensis,  he  had  rendered  the  Rector  important  service 
for  four  long  years  ;  and,  more  than  that,  he  had  been 
the  means  of  saving  the  Rector's  life.  In  a  letter,  dated, 
"Epworth,  September  5,  1728,"  Samuel  Wesley  writes  : — 

"  God  has  given  me  two  fair  escapes  for  life  within  these  few  weeks. 
The  first  was  when  my  old  nag  fell  with  me,  trailed  me  in  the  stirrups  by 
one  foot,  and  trod  upon  the  other,  yet  never  hurt  me. 

"  The  other  escape  was  much  greater.  On  Monday  week,  at  Burring- 
ham  Ferry,  we  were  driven  down  with  a  fierce  stream  and  wind,  and  fell 
foul  against  a  keel.  Two  of  our  horses  were  pitched  overboard,  and  the 
boat  was  filled  with  water.  I  was  just  preparing  to  swim  for  life"  (he  was 
then  sixty-six  years  of  age),  "  when  John  Whitelamb's  long  legs  and  arms 
swarmed  up  into  the  keel,  and  lugged  me  in  after  him.  My  mare 
was  swimming  a  quarter  of  an  hour ;  but,  at  last,  we  all  got  safe  to  land. 
Help  to  praise  Him  who  saves  both  man  and  beast." 

Remembering  all  this,  it  will  be  felt,  that,  it  was  a  grateful, 
as  well  as  generous,  act,  for  Samuel  Wesley  to  send  his 
youthful  helper  and  deliverer  to  Lincoln  College,  Oxford. 

Whitelamb's  going  to  Oxford  must  have  taken  place  soon 
after  Samuel  Wesley's  providential  deliverance  from  being 
drowned  ;  for,  five  years  after  this,  he  had  finished  his 
collegiate  education,  and  become  the  Rector's  curate,  and 
son-in-law. 

Whitelamb  was  a  steady  student.  "  John  Whitelamb," 
wrote  Wesley,  in  173 1,— 

u  Reads  one  English,  one  Latin,  and  one  Greek  book  alternately  ;  and 
never  meddles  with  a  new  one,  in  any  of  the  languages,  till  he  has  ended 
the  old  one.  If  he  goes  on  as  he  has  begun,  I  dare  take  upon  me  to  say, 
that,  by  the  time  he  has  been  here  four  or  five  years,  there  will  not  be  such 
an  one,  of  his  standing,  in  Lincoln  College,  perhaps  not  in  the  University 
of  Oxford." 

Like  his  patrons,  however,  Whitelamb  was  very  poor ; 
and  poverty  always  implies  trials.  The  young  gentlemen 
of  Oxford,  as  a  rule,  had  ample  means,  and  could  dress 


37^ 


Other  Oxford  Methodists, 


accordingly  ;  but  Whitelamb,  without  a  purse,  had  to  sub- 
mit to  the  indignity  of  wearing  a  worn-out  college  gown. 
Wesley,  his  tutor,  pitied  him,  and  yet  had  scarcely  the 
ability  to  help  him.  Hence  the  following,  to  his  brother 
Samuel,  under  the  date  of  "  November  17,  173 1 :" 

"  John  Whitelamb  wants  a  gown  much,  and  I  am  not  rich  enough  to 
buy  him  one  at  present.  If  you  are  willing  that  my  twenty  shillings  (that 
were)  should  go  toward  that,  I  will  add  ten  to  them,  and  let  it  lie  till  I 
have  tried  my  interest  with  my  friends  to  make  up  the  price  of  a  new 
one." 

No  wonder  that  Susannah  Wesley  used  to  call  Whitelamb 
"  poor  starveling  Johnny."  His  position  was  a  proud,  and 
yet  a  painful  one. 

In  1733,  Whitelamb  became  Samuel  Wesley's  curate,  and, 
soon  afterwards,  married  his  daughter  Mary.  WThitelamb's  wife 
was  eleven  years  older  than  himself;  and,  through  affliction 
in  early  life,  and,  probably,  some  mismanagement  in  her 
nurse,  was  of  stunted  growth,  and  considerably  deformed  ; 
but  her  face  was  exquisitely  beautiful,  and  her  amiable  tem- 
per made  her  the  delight  and  favourite  of  the  whole  of  the 
Wesley  family.  In  her  elegy,  written  by  her  accomplished 
sister  Mehetabel,  and  published  in  the  Gentleman  s  Magazine 
for  1736,  are  the  following  lines  : — 

"  From  earliest  dawn  of  life,  through  Thee  alone, 

The  saint  sublime,  the  finished  Christian  shone ; 

Yet  would  not  grace  one  grain  of  pride  allow, 

Or  cry,  '  Stand  off,  I'm  holier  than  thou  !' 

With  business  or  devotion  never  cloyed, 

No  moment  of  thy  time  passed  unemployed, 

Nor  was  thy  form  unfair,  (though  Heaven  confined 

To  scanty  limits  thy  exalted  mind)." 

"  Witness  the  brow,  so  faultless,  open,  clear, 
That  none  could  ask  if  honesty  was  there  :  v 
Witness  the  taintless  lustre  of  thy  skin, 
Bright  emblem  of  the  brighter  soul  within  : 
That  soul,  which,  easy,  unaffected,  mild, 
Through  jetty  eyes,  with  cheerful  sweetness  smiled. 
But,  oh  !  could  fancy  reach,  or  language  speak 
The  living  beauties  of  thy  lip  and  cheek, 
Where  nature's  pencil,  leaving  art  no  room, 
Touched  to  a  miracle  the  vernal  bloom, 
Lost  though  thou  art  in  Stellds  faithful  line, 
Thy  face,  immortal  as  thy  fame,  should  shine." 


Other  Oxford  Methodists. 


377 


Such  was  John  Whitelamb's  wife.  To  provide  for  the 
newly-married  pair,  Samuel  Wesley  resigned  to  Whitelamb 
his  rectory  at  Wroot.  The  village  was  sequestered,  and  the 
surrounding  country,  to  a  great  extent,  a  swamp.  The  church, 
also,  was  extremely  unpretending,  and  its  walls  composed 
of  boulder  stones  which,  in  1794,  were  used  in  paving 
Epworth  streets.  Still,  there  was  a  field  for  usefulness,  and 
a  benefice,  which  now  is  worth  about  £260  a  year.  Samuel 
Wesley's  letter  to  the  Lord  Chancellor  is  so  characteristic 
of  both  himself  and  his  son-in-law,  that  its  insertion  is  not 
irrelevant. 

"  January  14,  1734. 

"  My  Lord, — The  small  rectory  of  Wroot,  in  the  diocese  and  county 
of  Lincoln,  is  in  the  gift  of  the  Lord  Chancellor,  and,  more  than  seven 
years  since,  was  conferred  on  Samuel  Wesley,  rector  of  Epworth.  It 
lies  in  our  low  levels,  and  is  often  overflowed.  During  the  time  I  have 
had  it,  the  people  have  lost  the  fruits  of  the  earth  to  that  degree,  that  it 
has  hardly  brought  me  £$0  per  annum,  omnibus  annis ;  and,  some  years, 
not  enough  to  pay  my  curate  there  his  salary  of  £30  a  year. 

"  This  living,  by  your  lordship's  permission  and  favour,  I  would  gladly 
resign  to  one  Mr.  John  Whitelamb,  born  in  the  neighbourhood  of  Wroot, 
where  his  father  and  grandfather  lived ;  when  I  took  him  from  among  the 
scholars  of  a  charity  school  (founded  by  one  Mr.  Travers,  an  attorney), 
brought  him  to  my  house,  and  educated  him  there,  where  he  was  my 
amanuensis  for  four  years,  in  transcribing  my  '  Dissertations  on  the 
Book  of  Job,'  now  well  advanced  in  the  press  ;  and  was  employed  in 
drawing  my  maps  and  figures  for  it,  as  well  as  we  could  by  the  light  of 
nature.  After  this,  I  sent  him  to  Oxford,  to  my  son  John,  Fellow  of 
Lincoln  College  ;  under  whom  he  made  such  proficiency,  that  he  was, 
the  last  summer,  admitted,  by  the  Bishop  of  Oxford,  into  deacon's  orders, 
and  became  my  curate  at  Epworth,  while  I  came  up  to  town  to  expedite 
the  printing  of  my  book. 

"  Since  then,  I  gave  my  consent  to  his  marrying  one  of  my  seven 
daughters,  and  they  are  married  accordingly  ;  and,  though  I  can  spare 
little  more  with  her,  yet  I  would  gladly  give  them  a  little  glebe  land  at 
Wroot,  where,  I  am  sure,  they  will  not  want  springs  of  water.  But  they 
love  the  place,  though  I  can  get  nobody  else  to  reside  on  it. 

u  If  I  do  not  flatter  myself,  he  is  indeed  a  valuable  person,  of  un- 
common brightness,  learning,  piety,  and  indefatigable  industry  ;  always 
loyal  to  the  king,  zealous  for  the  Church,  and  friendly  to  our  dissenting 
brethren.  For  the  truth  of  this  character  I  will  be  answerable  to  God  and 
man. 

"  If,  therefore,  your  lordship  will  grant  me  the  favour  to  let  me  resign 
my  living  unto  him,  and  please  to  confer  it  on  him,  I  shall  always 
remain,  your  lordship's  most  bounden,  most  grateful,  and  most  obedient 
servant,  "  Samuel  Wesley." 


378 


Other  Oxford  Methodists. 


His  lordship  complied  with  this  request,  and,  in  the 
Gentleman 's  Magazine  for  the  ensuing  month,  February, 
1734,  in  the  list  of  ecclesiastical  preferments,  was  the 
following  : — "  Mr.  Whitelamb  to  the  rectory  of  Wroot, 
Lincolnshire." 

Immediately  after,  Whitelamb  and  his  wife  removed  to 
Wroot,  and  took  "  true  pains  among  the  people."  Their 
parsonage  is  thus  described  by  Samuel  Wesley,  junior  : — 

u  The  house  is  good,  and  strong,  and  clean, 
Though  there  no  battlements  are  seen, 
But  humble  roof  of  thatch,  I  ween, 

Low  rooms  from  rain  to  cover. 
Where,  safe  from  poverty,  (sore  ill  !) 
All  may  live  happy  if  they  will, 
As  any  that  St.  James's  fill, 

The  Escurial,  or  the  Louvre." 

Their  parishioners  were  sketched  by  Mehetabel  Wesley,  in 
the  lines  following  : — 

"  High  births  and  virtue  equally  they  scorn, 
As  asses  dull,  on  dunghills  born  ; 
Impervious  as  the  stones,  their  heads  are  found, 
Their  rage  and  hatred,  steadfast  as  the  ground." 

The  pictures  are  not  attractive  ;  but,  despite  their  thatched 
residence,  and  the  boorishness  of  the  people  among  whom 
they  lived,  Whitelamb  and  his  wife  were  happy.  Their 
union,  however,  was  of  brief  duration.  Within  one  short 
year  of  her  marriage,  the  grave  received  all  that  was  mortal 
of  Mrs.  Whitelamb  and  her  infant  child.  She  died  in 
childbirth,  at  the  end  of  October,  1734. 

This  was  a  terrible  stroke  to  the  young  husband.  For  a  sea- 
son, he  was  inconsolable,  and,  to  divert  him  from  his  trouble, 
his  father-in-law  brought  him  to  the  Epworth  Rectory.  This 
was  just  about  the  time  when  Oglethorpe  returned  from 
Georgia,  whither  he  had  gone  with  his  first  company  of 
motley  emigrants.  Samuel  Wesley,  now  within  six  months 
of  his  decease,  took  an  intense  interest  in  the  Georgian 
colony,  and  declared  that,  if  he  had  been  ten  years  younger, 
he  would  gladly  have  devoted  the  remainder  of  his  life  and 
labours  to  the  emigrants,  and  in  acquiring  the  language  of 
the  Indians  among  whom  they  had  to  live.    Among  others 


Other  Oxford  Methodists.  379 


who  had  gone  to  Georgia  with  Oglethorpe,  and  had  returned 
with  him,  was  John  Lyndal,  one  of  Samuel  Wesley's  parish- 
ioners, of  whom  the  venerable  Rector  earnestly  inquired 
whether  the  ministers  who  had  migrated  to  the  infant  colony 
understood  the  Indian  language,  and  could  preach  without 
interpreters.  All  this  tended  to  turn  poor  Whitelamb's 
thoughts  to  Georgia  ;  and,  five  weeks  after  Mrs.  Whitelamb's 
death,  the  Rector  of  Epworth  wrote  to  General  Oglethorpe  as 
follows : — 

i:  Epworth,  December  7,  1734. 
"Dear  Sir,— I  cannot  express  how  much  I  am  obliged  by  your  last 
kind  and  instructive  letter  concerning  the  affairs  of  Georgia.  I  could  not 
read  it  without  sighing,  when  I  reflected  on  my  own  age  and  infirmities, 
which  made  such  an  expedition  utterly  impracticable  for  me.  Yet,  my 
mind  worked  hard  about  it ;  and  it  is  not  impossible  but  Providence 
may  have  directed  me  to  such  an  expedient  as  may  prove  more  service- 
able to  your  colony  than  I  should  ever  have  been." 

Samuel  Wesley  then  proceeds  to  give  an  account  of 
the  life  of  Whitelamb,  and  continues  : — 

"I  consented  to  his  marrying  one  of  my  daughters,  there  having  been  a 
long  and  intimate  friendship  between  them.  But  neither  he  nor  I  were 
so  happy  as  to  have  them  live  long  together  ;  for  she  died  in  childbed  of 
her  first  child.  He  was  so  inconsolable  at  her  loss,  that  I  was  afraid  he 
would  soon  have  followed  her  ;  to  prevent  which,  I  desired  his  company 
here  at  my  own  house,  that  he  might  have  some  amusement  and  business, 
.  by  assisting  me  in  my  cure  during  my  illness. 

"  It  was  then,  sir,  I  received  the  favour  of  yours,  and  let  him  see  it  for 
diversion  ;  more  especially,  because  John  Lyndal  and  he  had  been 
fellow-parishioners  and  schoolfellows  at  Wroot,  and  had  no  little  kindness 
one  for  the  other.  I  made  no  great  reflection  on  the  thing  at  first ;  but, 
soon  after,  I  found  he  had  thought  often  upon  it  ;  was  very  desirous  to  go 
to  Georgia  himself ;  and  wrote  the  enclosed  letter  to  me  on  the  subject. 
As  I  knew  not  of  any  person  more  proper  for  such  an  undertaking, 
I  thought  the  least  I  could  do  was  to  send  the  letter  to  your  honour,  who 
would  be  so  very  proper  a  judge  of  the  affair  ;  and,  if  you  approve,  I  shall 
not  be  wanting  in  my  addresses  to  my  Lord  Bishop  of  London,  or  any 
other,  to  forward  the  matter  as  far  as  possible. 

"  As  for  his  character,  I  shall  take  it  upon  myself  to  say,  he  is  a  good 
scholar,  a  sound  Christian,  and  a  good  liver.  He  has  a  very  happy 
memory,  especially  for  languages,  and  a  judgment  and  intelligence  not 
inferior.  My  eldest  son,  at  Tiverton,  has  some  knowledge  of  him  ;  my 
two  others,  his  tutor  at  Lincoln,  and  my  third,  of  Christ  Church,  have 
been  long  and  intimately  acquainted  with  him  ;  and,  I  doubt  not,  they 
will  give  him,  at  least,  as  just  a  character  as  I  have  done. 


38o 


Other  Oxford  Methodists. 


"  And  here  I  shall  drop  the  matter  till  I  have  the  honour  of  hearing 
again  from  you,  ever  remaining  your  honour's  most  sincere  and  most 
obliged  friend  and  servant, 

"  Samuel  Wesley." 

Samuel  Wesley  died  within  five  months  after  the  date  of 
this  application  to  Oglethorpe ;  his  son-in-law,  John  White- 
lamb,  for  some  unknown  reason,  did  not  go  to  Georgia ;  but 
his  sons  John  and  Charles  set  sail  for  the  recently  founded 
colony  on  October  14,  1735. 

Did  Whitelamb  miss  the  way  of  Providence  in  not  becom- 
ing a  Georgian  missionary  ?  Perhaps  he  did.  At  all  events, 
the  remaining  thirty-four  years  of  his  life  seem  to  have  been 
of  comparatively  small  importance  to  his  fellow-men.  While 
the  two  Wesleys,  his  brothers-in-law,  and  Whitefield,  were 
preaching  everywhere,  and,  with  Christian  heroism,  were  brav- 
ing the  most  infernal  and  brutish  persecutions  ;  while  Clayton, 
in  Manchester,  was  living  the  active  life  of  a  Church  of 
England  Ritualist,  and  Ingham,  in  Yorkshire,  was  performing 
the  part  of  a  useful  evangelist ;  while  Gambold  was  restrain- 
ing Moravian  follies,  and  Broughton  was  doing  his  utmost 
to  disperse  Bibles,  and  religious  books  and  tracts  ; — poor, 
bereaved  Whitelamb  seems  to  have  sunk  down  into  a 
disconsolate  and  nearly  useless  widowerhood,  and  to  have 
spent, — wasted,  we  had  almost  said, — his  dreary  life  among 
the  unappreciative  dolts,  so  graphically  described  by  his 
deceased  wife's  sister — Mehetabel.  It  is  true,  he  had  the 
care  of  about  three  hundred  souls  ;  but,  with  his  natural 
ability  and  collegiate  education,  he  might,  in  addition  to 
fulfilling  his  parochial  duties,  have  rendered  other  service  to 
the  Church  of  Christ,  and  to  mankind  at  large.  At  all  events, 
his  venerable  patron  did  not  sleep  away  his  probationary 
being  as  his  son-in-law,  John  Whitelamb,  did. 

It  is  a  significant  fact,  that,  though  Whitelamb  lived  at 
Wroot  nearly  forty  years  after  Wesley  began  his  itinerant 
career,  and  though  the  visits  of  the  latter,  to  Epworth  and 
the  neighbourhood,  were  numerous,  he  never,  excepting  once, 
and  that  during  his  first  evangelistic  tour  to  the  north  of 
England,  came  to  Wroot.    He  writes  : — 

"  1742,  Sunday,  June  13.  At  seven  I  preached  at  Haxey,  on,  '  What 
must  I  do  to  be  saved  ? '    Thence  I  went  to  Wroot,  of  which,  as  well  as 


Other  Oxford  Methodists. 


Epworth,  my  father  was  rector  for  several  years.  Mr.  Whitelamb  offer- 
ing me  the  church,  I  preached,  in  the  morning,  on,  'Ask,  and  it  shall  be 
given  you  ; '  in  the  afternoon,  on  the  difference  between  the  righteousness 
of  the  law  and  the  righteousness  of  faith.  But  the  church  could  not 
contain  the  people,  many  of  whom  came  from  far  ;  and,  I  trust,  not  in 
vain.  At  six,  I  preached  in  Epworth  churchyard  to  a  vast  multitude 
gathered  together  from  all  parts,  on  the  beginning  of  our  Lord's  Sermon 
on  the  Mount.  I  continued  among  them  for  near  three  hours,  and  yet 
we  scarce  knew  how  to  part." 

It  ought  to  be  said,  that,  Wesley  had  been  at  Epworth  and 
in  the  neighbourhood  for  the  last  eight  days.  He  had 
preached  from  his  father's  tombstone,  from,  "  The  kingdom 
of  God  is  not  meat  and  drink ;  but  righteousness,  and  peace 
and  joy  in  the  Holy  Ghost and  again,  from,  "  By  grace  are 
ye  saved  through  faith  ;  "  and  a  third  time  from,  "  Unto  him 
that  worketh  not,  but  believeth  on  Him  that  justifieth  the 
ungodly,  his  faith  is  counted  to  him  for  righteousness  and  a 
fourth,  either  from  the  tombstone  or  in  the  street,  on  Friday, 
the  nth  of  June,  on,  "  Ezekiel's  vision  of  the  resurrection  of 
the  dry  bones ; "  and  a  fifth,  on  the  day  before  he  went  to 
Wroot,  from  the  same  subject  as  he  took  at  the  afternoon 
service  in  Whitelamb's  church.  His  visit  had  occasioned  im- 
mense excitement.  During  the  sermon,  on  Friday,  "  lament- 
ation and  great  mourning  were  heard  ;  God  bowing  the  hearts 
of  the  people,  so  that,  on  every  side,  as  with  one  accord,  they 
lifted  up  their  voice  and  wept  aloud ; "  and,  on  Saturday,  he 
writes : — 

"  While  I  was  speaking  several  dropped  down  as  dead ;  and  such  a  cry 
was  heard  of  sinners  groaning  for  the  righteousness  of  faith  as  almost 
drowned  my  voice.  But  many  of  these  soon  lifted  up  their  heads  with 
joy,  and  broke  out  into  thanksgiving,  being  assured  that  they  now  had 
the  desire  of  their  soul— the  forgiveness  of  their  sins." 

Whitelamb  was  present  at  one,  at  least,  of  these  Epworth 
services  ;  and,  like  others,  was  deeply  impressed  with  the 
preacher's  doctrines  ;  but,  strangely  enough,  seems  not  to 
have  spoken  to  him.  Two  days  afterwards,  however,  he 
wrote  to  Wesley,  and  this,  probably,  occasioned  the  visit 
to  Wroot  just  mentioned.    His  letter  was  as  follows : — 

"  June  ii,  1742. 

"  Dear  Brother, — I  saw  you  at  Epworth,  on  Tuesday  evening. 
Fain  would  I  have  spoken  to  you,  but  that  I  am  quite  at  a  loss  how  to 


382 


Other  Oxfoi'd  Methodists. 


address  or  behave.  Your  way  of  thinking  is  so  extraordinary,1  that,  your 
presence  creates  an  awe,  as  if  you  were  an  inhabitant  of  another  world. 
God  grant  you  and  your  followers  may  always  have  entire  liberty  of 
conscience  !  Will  you  not  allow  others  the  same  ?  Indeed,  I  cannot  think 
as  you  do,  any  more  than  I  can  help  honouring  and  loving  you. 

"  Dear  sir,  will  you  credit  me  ?  I  retain  the  highest  veneration  for  you. 
The  sight  of  you  moves  me  strangely.  My  heart  overflows  with  gratitude. 
I  feel,  in  a  higher  degree,  all  that  tenderness  and  yearning  of  bowels 
with  which  I  am  affected  towards  every  branch  of  Mr.  Wesley's  family. 
I  cannot  refrain  from  tears  when  I  reflect,  '  This  is  the  man,  who,  at 
Oxford,  was  more  than  a  father  to  me.  This  is  he  whom  I  have  there 
heard  expound,  or  dispute  publicly,  or  preach  at  St.  Mary's,  with  such 
applause.  And  Oh  that  I  should  ever  add,  whom  I  have  lately  heard 
preach  at  Ep worth  !'2 

"  I  am  quite  forgot.  None  of  the  family  ever  honours  me  with  line  ! 
Have  I  been  ungrateful?  I  appeal  to  sister  Patty;  I  appeal  to  Mr. 
Ellison,3  whether  I  have  or  no.  I  have  been  passionate,  fickle,  a  fool, 
but  I  hope  I  shall  never  be  ungrateful. 

"  Dear  sir,  is  it  in  my  power  to  serve  or  oblige  you  in  any  way  ?  Glad 
I  should  be,  that,  you  would  make  use  of  me.  God  open  all  our  eyes,  and 
lead  us  into  truth,  whatever  it  be. 

%  "John  Whitelamb."4 

This  is  a  curious  letter.  It  is  evident,  that,  there  was, 
at  least,  a  partial  estrangement  between  Whitelamb  and  the 
Wesley  family.  Correspondence  had  ceased ;  and,  even 
when  Wesley  visited  Epworth,  and  Whitelamb  was  one  of  his 
hearers,  they  parted  without  speaking.  Why  was  this  ?  White- 
lamb did  not  believe  in  WTesley's  doctrines  ;  but  that  is  hardly 
sufficient  to  account  for  such  a  fact.  Perhaps  the  reason  may 
be  found  in  Whitelamb's  own  confession,  that,  he  had  "  been 
passionate,  fickle,  and  a  fool,"  though  it  is  impossible  to  tell 
to  what  such  words  referred.  In  the  melancholy  state  of 
mind  in  which  he  obviously  was,  the  epithets  might  be  a 
severer  condemnation  of  himself  than  his  spirit  and  behaviour 
had  merited.    Be  that  as  it  may,  though  Whitelamb  lived  for 


1  Wesley's  text  on  this  occasion,  was,  "  Unto  him  that  worketh  not,"' 
etc.  ;  "the  great  truth,"  he  writes,  u  so  little  understood  in  what  is  called 
a  Christian  country."    Whitelamb  evidently  understood  it  not. 

2  Wesley  adds,  "  on  my  father's  tombstone." 
3  The  rich  farmer,  who  married  Wesley's  sister  Susannah, — a  brutal 
fellow,  who  was  reduced  to  poverty,  and  ultimately  lived  on  alms,  which 
Wesley  obtained  for  him,  through  Mr.  Ebenezer  Blackwell.    The  Rector 
of  Epworth  used  to  speak  of  him  as  "  the  wen  of  my  family." 

*  Arminian  Magazine*  1778,  p.  184. 


Other  Oxford  Methodists. 


383 


twenty-seven  years  after  this,  and  though,  with  undeniable 
sincerity,  he  professes  great  gratitude  for  the  past  kindness  of 
the  Wesley  family,  and  ardent  and  affectionate  admiration  of 
Wesley  himself,  this  was  the  winding  up  of  their  friendly 
intercourse.  Wesley  says,  with  what  correctness  we  know  not, 
that,  at  "this  time,  and  for  some  years  afterwards,"  White- 
lamb  "did  not  believe  the  Christian  Revelation;"  but  whether 
Wesley  meant,  that,  Whitelamb  was  a  disbeliever  in  the  Bible 
as  a  whole,  or  only  in  those  doctrines  of  the  Bible  which 
Wesley  and  his  friends  were  daily  preaching,  it  is  impossible 
to  say.  If  he  meant  the  former,  we  incline  to  think  there 
must  have  been  some  mistake  ;  for,  unless  Whitelamb  were 
the  most  arrant  knave,  he  must,  in  such  a  case,  have  relin- 
quished his  high  office  of  the  Christian  ministry.  If  Wesley 
meant  the  latter,  his  words  are  too  strong,  and  it  was  an 
injustice  to  Whitelamb's  character  and  memory  to  insert  them 
in  the  Ar minimi  Magazine. 

Wesley's  and  Whitelamb's  intercourse,  at  Wroot,  seems  to 
have  been  friendly  and  pleasant ;  but  allowing  the  Arch- 
Methodist  to  preach  in  the  humble  pulpit  of  the  little  church 
gave  great  offence,  and  perhaps  this  was  one  of  the  reasons 
why  Wesley  ceased  to  visit  him.  The  following  letter,  written 
within  three  months  after  Wesley's  visit,  is  full  of  interest, 
and  furnishes  additional  evidence,  that,  the  young  widower  had 
been  guilty  of  serious  follies,  and,  as  a  consequence,  had  been 
eschewed  by  the  Wesley  family.  It  was  addressed  to  Wesley's 
brother  Charles. 

Wroot,  September  2,  1 742. 
"  Dear  Brother, — I  must  make  bold  to  give  you  that  title.  I  was 
informed,  that,  you  have  entertained  so  hard  an  opinion  of  me  as  scarcely 
to  hear  me  named  with  patience.  This  made  me  fear,  the  sight  of  me 
would  not  be  agreeable.  However,  I  have  ventured  to  write,  lest  I  should 
confirm  that  opinion  by  a  behaviour  that  seems  to  show  neglect  and 
ingratitude. 

"  It  is  probably  not  in  my  power  to  alter  your  sentiments  of  me ;  but 
there  is  a  day,  which  you  and  I  expect,  when  it  will  appear,  that,  J.  White- 
lamb was  never  either  ungrateful,  or  vicious ;  though,  by  the  heat  of  youth- 
ful blood,  and  the  want  of  experience  of  the  world,  he  has  been  betrayed 
into  very  great  follies. 

"  I  had  the  happiness  and  honour  (for  I  account  it  both)  of  seeing  and 
conversing  with  my  brother  John,  when  he  was  last  over.   He  behaved  to 


334 


Other  Oxford  Methodists, 


me  truly  like  himself.  I  found  in  him,  what  I  have  always  experienced 
heretofore,  the  gentleman,  the  friend,  the  brother,  the  Christian. 

"  Dear  sir,  command  me  in  anything,  whereby  I  can  show  my  regard 
to  you,  or  the  family  ;  provided  conscience  be  not  concerned.  Alas  !  that 
I  should  be  forced  to  distinguish  Mr.  Wesley,  from  the  preacher  !  My 
brother  John  demanded1  my  pulpit.  By  the  authority  of  a  tutor,  and  one 
to  whom  I  have  so  great  obligations,  he  has  the  disposal  of  whatever  is 
mine.  However,  I  find,  by  the  outcry  it  caused,  that  it  gives  very  great 
offence.  I  know  not  what  measures  may  be  taken  against  me,  this  trien- 
nial visitation;  nor  am  I  so  solicitous  about  it,  as  I  am  uneasy  that  the 
interest  of  religion  and  the  public  peace  should,  in  the  least,  suffer  by  my 
means. 

"  For,  to  be  frank,  I  cannot  but  look  upon  your  doctrines  as  of  ill  con- 
sequence. Consequence,  I  say;  for,  take  them  nakedly  in  themselves, 
and  nothing  seems  more  innocent,  nay,  good  and  holy.  Suppose  we 
grant,  that,  in  you  and  the  rest  of  the  leaders,  who  are  men  of  sense  and 
discernment,  what  is  called  the  seal  and  testimony  of  the  Spirit,  is  some- 
thing real ;  yet,  I  have  great  reason  to  think,  that,  in  the  generality  of 
your  followers,  it  is  merely  the  effect  of  a  heated  fancy. 

"  So  much  for  dispute  ;  and  I  beg  you  will  forgive  me  it.  Oh  that  we 
could  so  have  met,  as  that  there  should  have  been  no  contention,  but  in 
loving  one  another ! 

"  I  promised  my  tutor  to  write  to  him.  Since  then,  I  have  had  a  dan- 
gerous illness.  I  am  scarce  well  recovered;  and,  besides,  it  has  left 
behind  such  a  drowsy  disposition,  as  I  have  not  yet  had  resolution  to 
conquer.  I  hope  to  fulfil  my  promise  shortly.  I  have  endeavoured  to 
lay  myself  quite  open  to  truth ;  and  this  (with  shame  I  ought  to  say  it) 
has  cost  me  some  pains.  My  dear  mother  Wesley,  and  poor  sister  Kezzy 
are  gone.2  God  of  the  spirits  of  all  flesh,  grant  us  all  to  meet  in  a  happy 
eternity ! 

"  Dear  brother,  are  you  in  earnest  in  what  you  teach  ?  I  cannot  per- 
suade any  of  my  friends  that  you  are.  If  you  be,  give  me  your  prayers. 
If  not,  do  not,  as  you  have  formerly  done,  ridicule  me  for  being  too 
religious.  You  little  thought,  when  you  laughed  at  me,  for  being  shocked 
at  your  gay  discourse,  that  you  yourself  should  come  to  maintain  the  very 
notions  which  I  had  then. 

"  I  am,  your  obliged  and  most  affectionate  brother, 

"John  Whitelamb."3 

The  last  sentence  of  this  letter  is  significant.  John  White- 
lamb  was  religious  before  Charles  Wesley  was.  When  Charles 
was  elected  to  Christ  Church,  in  1726,  he  was  a  sprightly, 

1  Wesley  says,  Whitelamb  offered  it. 
-  Mrs.  Wesley  died  about  six  weeks  before  this  letter  was  written. 
Ke2ziah  Wesley  died  March  9,  1 741,  "full  of  thankfulness,  resignation, 

and  love." 

•  Arminian  Magazine,  1778,  p.  186. 


Other  Oxford  Methodists. 


385 


rollicking  young  man,  with  more  genius  than  grace.  In 
1728,  or  1729,  "he  began  to  attend  the  weekly  sacrament, 
and  induced  two  or  three  other  students  to  attend  with  him  ;" 
and  this  was  really  the  beginning  of  the  Methodist  movement. 
It  is  a  curious  fact,  that,  this  was  the  very  time  when  White- 
lamb  went  to  Oxford.  Was  John  Whitelamb,  a  young  man 
of  twenty-one,  fresh  from  the  religious  atmosphere  of  the 
Epworth  rectory,  the  means  of  reforming  the  sprightly  Charles 
Wesley ;  and,  in  that  indirect  way,  the  means  of  Methodism 
being  started  ?  The  question  has  never  before  been  put  ; 
and  it  is  one  which,  perhaps,  cannot,  with  certainty,  be 
answered. 

Of  the  last  twenty-seven  years  of  Whitelamb's  life  we 
know  nothing.  More  than  a  quarter  of  a  century  ago,  an 
aged  female,  at  Wroot,  had  a  distinct  recollection  of  him,  and 
described  him  "as  a  person  of  retiring  habits,  and  fond  of 
solitude."  She  was  present  when  he  was  suddenly  seized, 
while  on  his  way  to  perform  divine  service  at  the  church, 
with  the  illness  which  shortly  terminated  in  his  death  ;  and 
spoke  of  his  funeral  as  having  been  attended  by  a  consider- 
able number  of  clergymen,  who  thus  paid  their  last  tribute  of 
respect  to  a  departed  friend."  1 

Whitelamb  died  in  the  month  of  July,  1769  ;  and,  three 
months  afterwards,  Wesley  wrote  to  Mrs.  Woodhouse,  of 
Epworth,  as  follows  : — 

"  1769,  October  4.  How  long  is  it  since  Mr.  Whitelamb  died?  What 
disease  did  he  die  of?  Did  he  lie  ill  for  any  time  ?  Do  you  know  any 
circumstances  preceding  or  attending  his  death  ?  Oh,  why  did  he  not  die 
forty  years  ago,  while  he  knew  in  whom  he  believed  ?  Unsearchable  are 
the  counsels  of  God,  and  His  ways  past  finding  out. 

"John  Wesley."2 

Wesley  evidently  knew  nothing  of  the  circumstances  of 
Whitelamb's  death  ;  and  his  contrast  in  reference  to  the 
religious  state  of  the  deceased  rector  of  Wroot  "forty 
years  ago "  appears  to  be  hardly  generous.  "  Forty  years 
ago  "  Methodism  was  just  beginning  ;  and  it  was  not  until 


1  Methodist  Magazine,  1845,  P-  151. 
2  Clarke's  Wesley  Family,  vol.  ii.,  p.  280. 

'2  C 


336 


Other  Oxford  Methodists. 


nine  years  afterwards,  that,  Wesley  himself  attained  the 
knowledge  of  being  saved,  not  by  good  works,  but,  by  faith 
in  Christ. 

In  YVroot  churchyard,  a  small  stone,  about  two  feet  long 
and  one  foot  broad,  bears  the  following  inscription  : — 

■  In  memory  of  John  Whitelamb,  Rector  of  this  Parish  thirty-five 
years.  Buried  29th  of  July,  1769,  aged  62  years.  Worthy  of  imitation. 
This  at  the  cost  of  Francis  Wood,  Esq.,  1772." 


REV.  WESTLEY  HALL. 

It  is  far  from  pleasant  to  conclude  a  book  in  darkness  and  in 
pollution  ;  but,  in  the  present  case,  it  cannot  be  avoided.  In 
most  flocks,  there  is,  at  least,  one  objectionable  sheep  ;  and 
few  are  the  brotherhoods  without  offenders.  Among  the  patri- 
archs, Reuben,  by  sin,  forfeited  the  rights  of  primogeniture  and 
the  priesthood  ;  and,  among  the  apostles,  Judas  Iscariot  was  an 
infamous  betrayer.  History  not  only  supplies  examples,  but 
hoists  beacons.  The  former  are  useful,  and  the  latter  not 
unneeded.  The  story  of  the  Oxford  Methodists  cannot  be 
fully  told  without  a  reference  to  the  sin  and  shame  of  YVestley 
Hall.  The  subject  is  a  nauseous  one ;  but,  it  may  help  to 
enforce  the  apostolic  admonition,  founded  upon  the  same 
kind  of  historic  facts, — "  Wherefore,  let  him  that  thinketh  he 
standeth  take  heed  lest  he  fall." 

Of  the  origin  of  Westley  Hall  and  his  early  life,  we  are 
ignorant. 

At  Lincoln  College,  Oxford,  he  was  one  of  Wesley's  pupils, 
and  was  a  man  of  agreeable  person,  pleasing  manners,  and 
good  property.  The  time  of  his  joining  the  Methodist 
brotherhood  is  not  known  ;  but  Susanna  Wesley,  writing  to 
her  son  John,  on  October  25,  1732,  observes  : — 

"  I  heartily  join  with  your  small  Society  in  all  their  pious  and  charitable 
actions,  which  are  intended  for  God's  glory  ;  and  am  glad  to  hear  that 
Mr.  Clayton  and  Mr.  Hall  have  met  with  desired  success.  You  do  well 
to  wait  on  the  Bishop ;  though,  if  he  be  a  good  man,  I  cannot  think  it  in 
the  power  of  any  one  to  prejudice  him  against  you.  Your  arguments 
against  horse-races  do  certainly  conclude  against  masquerades,  balls, 
plays,  operas,  and  all  such  light  and  vain  diversions,  which,  whether 


Other  Oxford  Methodists. 


387 


the  gay  people  of  the  world  will  own  it  or  no,  do  strongly  confirm  and 
strengthen  the  lust  of  the  flesh,  the  lust  of  the  eye,  and  the  pride  of  life  ; 
all  of  which  we  must  renounce,  or  renounce  our  God  and  hope  of  eternal 
salvation.  I  will  not  say,  it  is  impossible  for  a  person  to  have  any  sense 
of  religion,  who  frequents  those  vile  assemblies  ;  but  I  never,  throughout 
the  course  of  my  long  life,  knew  so  much  as  one  serious  Christian  that 
did;  nor. can  I  see  how  a  lover  of  God  can  have  any  relish  for  such  vain 
amusements."1 

Hall  seems  to  have  been  ordained  as  early  as  the  year 
1734.  Hence,  in  another  letter,  dated  March  30,  1734,  Wes- 
ley's mother,  after  referring  to  the  religious  practices  of  the 
Oxford  Methodists  and  other  matters,  says, — 

"  I  cannot  think  Mr.  Hall  does  well  in  refusing  an  opportunity  of  doing 
so  much  service  to  religion,  as  he  certainly  might  do,  if  he  accepted  the 
living  he  is  about  to  refuse.  Surely,  there  never  was  more  need  of  ortho- 
dox, sober  divines  in  our  Lord's  vineyard,  than  there  is  now;  and  why  a 
man  of  his  extraordinary  piety,  and  love  to  souls,  should  decline  the  ser- 
vice in  this  critical  juncture,  I  cannot  conceive.  But  this  is  none  of  my 
business." 2 

These  extracts  furnish  the  reader  with  a  glimpse  of  Hall  at 
Oxford.  Wesley  himself  testifies  that,  while  at  the  Univer- 
sity, Hall  "was  holy  and  unblamable  in  all  manner  of  con- 
versation." In  what  his  "  extraordinary  piety  "  consisted,  we 
are  not  informed  ;  but  it  is  a  curious  fact,  that,  he,  of  all  men, 
made  ostentatious  professions  of  his  having  the  gift  mentioned 
by  the  Divine  .  Redeemer  (Matt.  xix.  10- 12). 3  This  reads 
oddly,  in  connection  with  the  following  extract  from  one  of 
Wesley's  letters  : — 

"  1784,  August  31.  Many  years  ago,  Mr.  Hall,  then  strong  in  faith, 
believed  God  called  him  to  marry  my  youngest  sister.  He  told  her  so. 
She  fully  believed  him,  and  none  could  convince  one  or  the  other  to  the 
contrary.  I.  talked  with  her  about  it;  but  she  had  'so  often  made  it 
matter  of  prayer,  that,  she  could  not  be  deceived.'  In  a  week,  he  dropped 
her,  courted  her  elder  sister,  and,  as  soon  as  was  convenient,  married 
her."4 

What  is  the  history  of  this  strange  transaction  ?  Martha 
Wesley  was  born  in   1707 ;  Kezziah,  her  sister,  in  17 10. 


1  Clarke's  Wesley  Family,  vol.  ii.,  p.  102. 
2  Methodist  Magazine,  1845,  p.  37. 
3  Wesley's  Works,  vol.  ii.,  p.  75.  4  Ibid.,  vol  xii.,  p.  453.. 


3S8 


Other  Oxford  Methodists. 


About  the  year  1734,  Westley  Hall  met  Martha  at  her 
uncle's  house  in  London,  proposed  to  marry  her,  and,  without 
the  knowledge  of  her  parents,  or  her  brothers,  was  accepted. 
He  then  accompanied  John  and  Charles  to  Epworth,  and 
there  saw  Kezziah,  grew  enamoured  of  her,  courted,  and 
obtained  her  consent,  and  that  of  the  family  in  general,  to 
marry  him  ;  all  of  them  being  ignorant  of  his  pre-engagement 
with  Martha.  Returning  to  London,  Hall  renewed  his  ad- 
dresses to  "  poor  Patty,"  who  was  completely  unconscious  of 
what  had  transpired  at  Epworth.  She  wrote  to  her  mother, 
stating,  that  for  some  time  past,  she  had  been  betrothed  to 
Hall.  Kezziah,  on  learning  this,  renounced  all  claim  to  him. 
The  mother  wrote  to  Martha,  assuring  her,  "  that,  if  she  ob- 
tained the  consent  of  her  uncle,  there  was  no  obstacle  M  to  the 
marriage.  The  uncle  raised  no  objection  ;  gave  Martha  a 
dowry  of  ^"500  ;  and  the  wedding  was  completed. 

Such,  in  outline,  is  the  account  given  by  Dr.  Adam  Clarke. 
It  is  not  without  difficulties.  Knowing  all  the  facts,  Mrs. 
Wesley's  approbation  is  unaccountable,  except  on  the  ground, 
that,  now  and  for  years  afterwards,  she  held  a  high  opinion  of 
Hall's  piety  and  character.  Charles  Wesley,  at  the  time,  was 
excessively  indignant,  and  wrote  to  Martha  a  poetical  epistle 
full  of  terrible  invective  ;  and  yet,  soon  afterwards,  when  the 
Wesleys  were  about  to  embark  for  Georgia,  it  was  arranged 
that  Hall  should  attend  them,  indicating,  that,  some  sort 
of  a  reconciliation  had  taken  place  between  Charles  and 
Hall.    The  following  are  selections  from  Charles's  poem  : — 

"  When  he,  who  long  in  virtue's  paths  had  trod, 
Deaf  to  the  voice  of  conscience  and  of  God, 
Drops  the  fair  mask,  proves  traitor  to  his  vow, 
And  thou  the  temptress,  and  the  tempted  thou, — 
Prepare  thee  then  to  meet  the  infernal  war, 
And  dare  beyond  what  woman  knows  to  dare; 
Guard  each  avenue  to  thy  fluttering  heart, 
And  act  the  sisters  and  the  Christian's  part." 
#  *  *  •  ■  * 

Trembling,  1  hear  his  horrid  vows  renewed, 
I  see  him  come,  by  Delia's  groans  pursued. 
Poor  injured  Delia  !  all  her  groans  are  vain ; 
Or  he  denies,  or,  listening,  mocks  her  pain.  . 
What,  though  her  eyes  with  ceaseless  tears  o'erflow, 
Her  bosom  heave  with  agonizing  woe; 


Other  Oxford  Methodists. 


389 


What,  though  the  horror  of  his  falsehood  near 
Tear  up  her  faith,  and  plunge  her  in  despair; 
Yet  can  he  think  (so  blind  to  heaven's  decree, 
And  the  sure  fate  of  cursed  apostasy), 
Soon  as  he  tells  the  secret  of  his  breast, 
And  puts  the  angel  off — and  stands  confessed, 
When  love,  and  grief,  and  shame,  and  anguish  meet, 
To  make  his  crimes  and  Delia's  wrongs  complete, 
That,  then  the  injured  maid  will  cease  to  grieve, 
Behold  him  in  a  sister's  arms,  and  live  ! 
Mistaken  wretch — by  thy  unkindness  hurled 
From  ease,  from  love,  from  thee,  and  from  the  world; 
Soon  must  she  land  on  that  immortal  shore, 
Where  falsehood  never  can  torment  her  more  : 
There  all  her  sufferings  and  her  sorrows  cease, 
Nor  saints  turn  devils  there  to  vex  her  peace  !" 

Poor  jilted  Kezziah  took  the  matter  more  calmly.  In  a 
letter  to  her  brother  John,  dated  June  16,  1734,  not  long 
before  Martha's  marriage,  she  observed, — 

"  I  intended  not  to  write  till  I  could  give  you  an  account  of  Mr.  Hall's 
affair;  but  it  is  needless,  because,  I  believe,  he  won't  do  anything  without 
your  approbation.  I  am  entirely  of  your  opinion,  that,  we  ought  to 
1  endeavour  after  perfect  resignation';  and  I  have  learned  to  practise  this 
duty  in  one  particular,  which,  I  think,  is  of  the  greatest  importance  in 
life,  namely,  marriage.  I  am  as  indifferent  as  it  is  lawful  for  any  person 
to  be,  whether  I  ever  change  my  state  or  not ;  because,  I  think  a  single 
life  is  the  more  excellent  way ;  and  there  are  also  several  reasons  why  I 
rather  desire  to  continue  as  I  am.  One  is,  because,  I  desire  to  be  entirely 
disengaged  from  the  world ;  but  the  chief  is,  I  am  so  well  apprized  of  the 
great  duty  a  wife  owes  to  her  husband,  that,  I  think  it  is  almost  im- 
possible she  should  ever  discharge  it  as  she  ought.  But  I  can  scarce  say, 
I  have  the  liberty  of  choosing ;  for  my  relations  are  continually  soliciting 
me  to  marry.  I  shall  endeavour  to  be  as  resigned  and  cheerful  as  pos- 
sible to  whatever  God  is  pleased  to  ordain  for  me." 

Comment  on  the  above  facts  would  not  be  difficult ;  but 
the  reader  must  form  his  own  opinion  on  all  the  parties  con- 
cerned in  this  mournful  business.  We  only  add  a  copy  of 
verses  printed  in  the  Gentleman 's  Magazine,  for  September, 
1735,  p.  551, — verses  portraying  a  nuptial  life,  the  very 
opposite  of  that  which  awaited  the  unfortunately  wedded 
couple. 


390 


Other  Oxford  Methodists. 


"ON  THE  MARRIAGE  OF  MR.  WESTLEY  HALL  TO 
MISS  PATTY  WESLEY. 

"  Hymen,  light  thy  purest  flame, 
Every  sacred  rite  prepare  ; 
Never  to  thy  altar  came 
A  more  pious,  faithful  pair. 

"  Thee,  dispensing  mighty  pleasure, 
Rashly  sensual  minds  invoke ; 
Only  those  partake  thy  treasure 
Paired  in  Virtue's  easy  yoke. 

"Such  are  Hall  and  Wesley  joining, 
Kindred  souls  with  plighting  hands, 
Each  to  each  entire  resigning, 
One  become  by  nuptial  bands. 

u  Happy  union,  which  destroys 
Half  the  ills  of  life  below; 
But  the  current  of  our  joys 

Makes  with  double  vigour  flow. 

"Sympathising  friends  abate 
The  severer  strokes  of  fate ; 
Happy  hours  still  happier  prove 
When  they  smile  on  those  we  love. 

"Joys  to  vulgar  minds  unknown 

Shall  their  daily  converse  crown; 
Easy  slumbers,  pure  delights, 
Bless  their  ever  peaceful  nights. 

"  Oh  Lucina,  sacred  power, 

Here  employ  thy  grateful  care; 
Smiling  on  the  genial  hour, 

Give  an  offspring  wise  and  fair! 

"  That,  when  the  zealous  sire  shall  charm  no  more 
Th'  attentive  audience  with  his  sacred  lore, 
Those  lips  in  silence  closed,  whose  heavenly  skill 
Could  raptures  with  persuasive  words  instil ; 
A  son  may  in  the  important  work  engage, 
And  with  his  precepts  mend  the  future  age: 
That,  when  the  accomplished  mother,  snatched  by  fate, 
No  more  shall  grace  the  matrimonial  state; 
No  more  exhibit,  in  her  virtuous  life, 
The  bright  exemplar  of  a  perfecc  wife; 
A  daughter,  blest  with  each  maternal  grace, 
May  shine  the  pattern  of  the  female  race!" 


Other  Oxford  Methodists. 


39i 


As  already  related  (see  pp.  65-67),  it  was  fully  arranged, 
that,  a  month  after  the  appearance  of  this  epithalamium, 
Westley  Hall  and  his  newly-wedded  wife  should  accompany 
the  Wesleys  to  Georgia ;  and,  that,  at  the  last  moment,  Hall 
declined  to  go,  on  the  ground,  that,  his  uncle  and  his  mother 
had  engaged  to  obtain  for  him  an  English  benefice.  The 
man,  in  more  respects  than  one,  was  double-minded.  In 
unstableness,  as  well  as  incontinency,  he  was  Reuben 
redivivus. 

The  church  appointment,  secured  for  Hall,  seems  to  have 
been  the  office  of  curate,  at  Wootton-Rivers,  a  small  village 
of  about  four  hundred  inhabitants,  in  the  county  of  Wilts. 
Here  he  took,  not  only  his  wife,  but,  strangely  enough, 
Kezziah  Wesley,  with  whose  affections  he  had  so  basely 
trifled.  The  two  sisters  were  evidently  reconciled ;  but  their 
brother  Samuel,  a  keen  judge  of  character,  regarded  Hall 
with  feelings  of  suspicion  and  dislike.  Hence  the  following 
extract  from  one  of  Samuel's  letters,  dated,  "Blundell's 
School,  Tiverton,  Devon,  September  29,  1736,"  and  addressed 
to  his  brother  Charles  in  Georgia  : — 

"  Brother  Hall's  is  a  black  story.  There  was  no  great  likelihood  of  his 
being  a  favourite  with  me :  his  tongue  is  too  smooth  for  my  roughness, 
and  rather  inclines  me  to  suspect  than  believe.  Indeed,  I  little  suspected 
the  horrid  truth ;  but,  finding  him  on  the  reserve,  I  thought,  he  was  some- 
thing like  Rivington,  and  feared  me  as  a  jester;  which  is  a  sure  sign 
either  of  guilt  on  the  one  hand,  or  pride  on  the  other.  It  is  certainly  true 
of  that  marriage;  it  will  not,  and  it  cannot  come  to  good.  He  is  now  at 
a  curacy  in  Wiltshire,  near  Marlborough.  I  have  no  correspondence  with 
Kez. :  I  did  design  it  after  reading  yours ;  but  the  hearing,  that,  she  is 
gone  to  live  with  Patty  and  her  husband  made  me  drop  my  design." 

It  was  certainly  a  strange, — an  almost  unaccountable  thing, 
for  Kezziah  Wesley  to  become  domiciled  with  such  a  man. 
It  is  true,  her  venerable  father  had  died  just  about  the  time 
of  the  ill-fated  marriage,  leaving  both  her  mother  and  herself 
without  a  home ;  but  the  mother  had  found  a  welcome  in  the 
house  of  her  son  Samuel ;  who  was  also  wishful  to  have 
Kezziah  beneath  his  roof,  if  his  brother  John  would  continue 
to  allow  her  £50  a  year. 1    Why,  then,  did  she  go  to  Westley 


1  Clarke's  Wesley  Family,  vol.  ii.,  p.  184. 


392 


Other  Oxford  Methodists. 


Halls  ?  Samuel  Wesley  strongly  disapproved  of  this ;  and 
so  also  did  his  brother  Charles.  Hence  the  following,  from 
Charles's  Journal,  written  only  three  days  after  his  return 
from  Georgia  : — 

"  1736,  December  6.  I  spent  an  hour  at  my  uncle's,  equally  welcome 
and  unexpected.  They  informed  me,  my  brother  Hall  was  gone  to  a 
curacy,  very  melancholy,  and  impatient  at  the  mention  of  Georgia ;  and 
that  my  sister  Kezzy  was  gone  to  live  with  him. 

"  Serpentes  avibus  geminentur,  tigribus  agnae." 

Hall  was  a  hawk  among  the  doves  of  the  Wesley  family. 
There  was  dislike,  and  there  was  also  a  reasonable  suspicion. 
A  sort  of  truce  existed  ;  but  it  was  hollow  and  uncertain. 
Samuel  Wesley  regarded  Hall  as  a  smooth-tongued  hypo- 
crite, and  evidently  thought  his  sister  Kezziah  had  made  a 
great  mistake  in  making  the  house  of  Hall  her  domicile. 
Charles  Wesley  was  equally  dissatisfied,  as  is  evident  from 
his  Latin  quotation  ;  and,  yet,  ten  weeks  after  writing  thus, 
he  went  to  Hall's  himself,  as  a  friendly  visitor,  and  spent  a 
week  with -the  reverend  coquet,  and  with  his  "sisters,  Patt 
and  Kez."1  Indeed,  a  few  months  afterwards,  Mrs.  Wesley, 
the  widow,  who  had  taken  up  her  residence  at  the  house  of 
her  son  Samuel,  at  Tiverton,  removed  to  Hall's  at  Wootton- 
Rivers,  where,  on  August  5,  1737,  she  wrote : — 

"  Mr.  Hall  and  his  wife  are  very  good  to  me.  He  behaves  like  a 
gentleman  and  a  Christian;  and  my  daughter  with  as  much  duty  and 
tenderness  as  can  be  expressed." 2 

Shortly  after  this,  Westley  Hall  seems  to  have  removed  to 
Salisbury.  Hence  the  following  entry  in  Charles  Wesley's 
Journal : — 

"  1737,  December  29.  I  supped  in  Salisbury,  at  my  brother  Hall's." 

In  1739,  he  came  to  London.  In  a  letter,  to  her  son 
Samuel,  dated  "March  8,  1739,  Mrs.  Wesley  writes  : — 

"  I  have  been  informed,  that,  Mr.  Hall  intends  to  remove  his  family  to 
London,  hath  taken  a  house,  and  I  must  (if  it  please  God  I  live)  go  with 
them."  3 


1  C.  Wesley's  Journal,  vol.  i.,  p.  69. 
*  Clarke's  Wesley  Family,  vol.  ii.,  p.  106.       3  Ibid.,  p.  1  to. 


Other  Oxford  Methodists. 


393 


Here  he  associated  with  Wesley  and  his  brother,  and,  like 
them,  was  soon  involved  in  the  Moravian  squabbles.  A 
"famous  French  Prophetess,"  of  the  name  of  Lavington, 
sprang  up  among  them,  who,  at  one  of  their  meetings,  on 
June  7,  1739,  asked,  "Can  a  man  attain  perfection  here?" 
Charles  Wesley  answered,  "  No."  The  Prophetess  began 
groaning.  Charles  turned  and  said,  "  If  you  have  anything 
to  speak,  speak  it."  She  lifted  up  her  voice,  like  the  lady  on 
the  tripod,  and  cried  out  vehemently,  "  Look  for  perfection ; 
I  say,  absolute  perfection  !"  :  Charles  writes  : — 

"  I  was  minded  to  rebuke  her;  but  God  gave  me  uncommon  recollec- 
tion, and  command  of  spirit,  so  that,  I  sat  quiet,  and  replied  not.  I 
offered,  at  last,  to  sing,  which  she  allowed,  but  did  not  join.  Bray  pressed 
me  to  stay,  and  hear  her  pray.  They  knelt ;  I  stood.  She  prayed  most 
pompously.  I  durst  not  say,  Amen.  She  concluded  with  a  horrible, 
hellish  laugh ;  and  showed  violent  displeasure  against  our  baptized  Qua- 
ker, saying,  '  God  had  showed  her,  He  would  destroy  all  outward  things." 

On  the  three  following  days,  Charles  Wesley  took  the 
depositions  of  certain  parties,  "  concerning  her  lewd  life  and 
conversation;"  read  the  account  to  the  Society;  and  warned 
his  friends  against  her.  On  June  12th,  at  another  of  their 
meetings,  she  again  appeared.    Charles  remarks  : — 

"She  flew  upon  us  like  a  tigress;  tried  to  outface  me;  and  insisted, 
that,  she  was  immediately  inspired.  I  prayed.  She  cried,  '  The  devil  was 
in  me.  I  was  a  fool,  a  blockhead,  a  blind  leader  of  the  blind.' .  She 
roared  outrageously ;  said,  it  was  the  lion  in  her.  (True ;  but  not  the 
Lion  of  Judah.)  She  would  come  to  the  Society  in  spite  of  me:  if  not, 
they  would  all  go  down.  I  asked,  '  Who  is  on  God's  side  ?  Who  for  the 
old  Prophets  rather  than  the  new  ?  Let  them  follow  me.'  They  followed 
me  into  the  preaching  room.  I  prayed,  and  expounded  the  lesson  with 
extraordinary  power." 

The  next  day,  the  two  Wesleys,  with  their  brother-in-law, 
Westley  Hall,  met  the  Society,  and  discussed  "the  Prophetess's 
affair."    Charles  Wesley  says, — 

"Bray  and  Bowers  were  much  humbled.  All  agreed  to  disown  the 
prophetess.  Brother  Hall  proposed  expelling  Shaw  and  Wolf.  We  con- 
sented, nem.  con.,  that,  their  names  should  be  erased  out  of  the  Society- 
book,  because  they  disowned  themselves  members  of  the  Church  of 
England." 

Thus  we  find  Westley  Hall  employed  in  silencing  the  pro- 


394 


Other  Oxford  Methodists. 


fanities  of  a  half-crazed  woman,  and  expelling  men  from  a 
religious  society,  because  they  would  not  acknowledge  them- 
selves to  be  members  of  the  Established  Church. 

It  is  not  known  in  what  church  Hall  officiated  during  his 
residence  in  London ;  but  there  is  one  circumstance  connected 
with  his  ministry  while  here,  too  interesting  to  be  omitted. 
At  this  period,  the  great  themes  of  the  preaching  and  of  the 
conversation  of  Wesley  and  his  brother  were  their  newly  found 
doctrines  of  Justification  by  Faith  only,  the  Witness  of  the 
Spirit,  and  the  New  Birth.  For  many  a  long  year,  Susannah 
Wesley  had  been  one  of  the  most  Christian  women  then 
living ;  but  her  sons'  doctrine  of  the  Witness  of  the  Spirit  was 
one  of  which  she  had  scarcely  ever  heard.  Now,  however,  at 
the  age  of  seventy,  and  only  three  years  before  her  death,  she 
obtained  the  blessing  for  herself,  and  obtained  it  under  the 
ministry  of  Westley  Hall.    Wesley  writes  : — 

"  I739>  September  3.  I  talked  largely  with  my  mother,  who  told  me, 
that,  till  a  short  time  since,  she  had  scarce  heard  such  a  thing  mentioned 
as  the' having  God's  Spirit  bearing  witness  with  our  spirit:  much  less  did 
she  imagine,  that,  this  was  the  common  privilege  of  all  true  believers. 
'Therefore,'  said  she,  '  I  never  durst  ask  it  for  myself-  But  two  or  three 
weeks  ago,  while  my  son  Hall  was  pronouncing  those  words,  in  delivering 
the  cup  to  me, — The  blood  of  our  Lord  Jesus  Christ,  which  was  given  for 
thee, — the  words  struck  my  heart,  and  I  knew,  God,  for  Christ's  sake,  had 
forgiven  me  all  my  sins.' " 

Westley  Hall,  though  a  clergyman  of  the  Established 
Church,  continued  to  attend  the  Moravian  meetings  ;  and,  to 
his  credit,  it  ought  to  be  recorded,  that,  for  a  time  at  least,  he 
withstood  the  Moravian  heresies.    Charles  Wesley  writes  : — 

"  1740,  May  14.  I  found  Mr.  Hall  at  Fetter  Lane,  asking  them,  whether 
they  would  try  their  spirits  by  the  Word,  or  the  Word  by  their  spirits.  I 
enforced  the  question,  which  they  strove  to  evade.  Rabbi  Hutton1  for- 
bade their  answering  me.  I  warned  the  few  remaining  brethren  to 
beware  of  the  leaven  of  stillness;  showed  them  the  delusion  of  those  who 
had  cast  off  the  ordinances,  and  confined  the  faith  to  themselves  only;  I 
foretold  the  dreadful  consequences  of  their  enthusiasm ;  set  the  case  of 
Gregor  before  their  eyes ;  besought,  entreated,  conjured  them  not  to 
renounce  the  means,  or  deny  the  Lord  that  bought  them;  read  a  letter 


1  James  Hutton,  the  publisher, — an  early  friend  of  the  Wesleys,  and 
one  of  the  principal  Moravians  in  England. 


Other  Oxford  Methodists* 


S95 


from' one  who  had  been  strongly  tempted  to  leave  off  the  Sacrament,  but; 
in  receiving,  was  powerfully  convinced  that  her  dissuader  was  the  devil. 
Hodges,  Hall,  and  Howel  Harris  confirmed  my  words.  Others  were 
hereby  emboldened  to  bear  their  testimony  to  the  divine  ordinances.  By 
the  strength  of  the  Lord,  we  have  stood  between  the  living  and  the  dead ; 
and  the  plague,  we  trust,  is  stayed." 

Fickleness  was  one  of  Westley  Hall's  characteristic  faults. 
Within  a  twelvemonth  after  this  resistance  of  the  Moravian 
stillness,  he  himself  adopted  it,  and  argued  against  the  two 
Wesleys,  that,  "  silent  prayer,  and  quiet  waiting  for  God,  was 
the  only  possible  way  to  attain  living,  saving  faith."  1 

Still,  Hall  and  the  Wesley  brothers  continued  to  be  on 
friendly  terms ;  so  much  so,  that,  when  Whitefield  and 
Wesley  quarrelled  respecting  the  doctrine  of  "  Free  Grace," 
and  Whitefield  declared  his  intention  to  attack  Wesley ,  and 
his  brother  wherever  he  went,  Westley  Hall  assumed  the 
office  of  peace-maker,  waited  upon  Whitefield,  and  reminded 
him  of  a  promise,  he  had  made,  "  that,  whatever  his  private 
opinion  was,  he  would  never  publicly  preach  against "  them.2 
This,  however,  was  not  of  long  duration.  At  the  close  of 
1739,  Wesley  took  possession  of  "The  Foundry,"  which  he 
fitted  up  as  a  place  for  preaching  and  the  meetings  of  his 
London  Society.  Here,  he,  also,  opened  a  day-school  for  the 
children  of  the  poor;  and,  over  the  band-room,  there  were 
apartments,  occupied  by  his  mother  and  himself.  Here,  the 
Stewards  and  Leaders  met  to  receive  and  distribute  money, 
and  to  manage  the  general  affairs  of  the  London  Methodists. 
Westley  Hall  seems  to  have  held  some  sort  of  office  at  the 
Foundry ;  and  he  began,  during  Wesley's  absence  in  the 
north,  to  be  treacherous  to  Wesley  himself,  as,  seven  years 
before,  he  had  been  to  Wesley's  sister  Kezziah.  Wesley 
writes : — 

"  1742,  Sunday,  October  31.  Several  of  the  leaders  desired  to  have  an 
hour's  conversation  with  me.  I  found,  they  were  greatly  perplexed  about 
'  want  of  management,  ill-husbandry,  encouraging  idleness,  improper  dis- 
tribution of  money/  1  being  imposed  upon  by  fair  pretences/  and  '  men 
who  talked  well,  but  had  no  grace  in  their  hearts.'    I  asked,  who  those 


Wesley's  Works,  vol.  i.,  p.  279. 
2  Ibid.,  p.  286. 


396 


Other  Oxford  Methodists. 


men  were;  but  that  they  could  not  tell.  Who  encouraged  idleness  ;  when 
and  how;  what  money  had  been  improperly  distributed;  by  whom,  and  to 
whom;  in  what  instances  I  had  been  imposed  upon  (as  I  presumed  they 
meant  me) ;  and  what  were  the  particulars  of  that  ill-husbandry  and 
mismanagement  of  which  they  complained.  They  stared  at  one  another 
as  men  in  amaze.  I  began  to  be  amazed  too,  not  being  able  to  imagine 
what  was  the  matter,  till  one  dropped  a  word,  by  which  all  came  out. 
They  had  been  talking  with  Mr.  Hall,  who  had  started  so  many  ob- 
jections against  all  I  said  or  did,  that,  they  were  in  the  utmost  conster- 
nation, till  the  fire  thus  broke  out,  which  then  at  once  vanished  away."' 

Wesley's  mother  had  died  in  the  Foundry  three  months 
previous  to  this  disclosure  ;  and  Wesley  had  invited  Hall  and 
his  wife  (who  had  been  bereaved  of  several  children)  to  take 
up  their  residence  in  his  own  humble  dwelling.  The  follow- 
ing letter,  addressed  to  Mrs.  Hall,  refers  to  this  and  other 
matters. 

"  Newcastle-upon-Tyne,  Nov.  17,  1742. 
"Dear  Sister, — I  believe  the  death  of  your  children  is  a  great 
instance  of  the  goodness  of  God  towards  you.  You  have  often  mentioned 
to  me  how  much  of  your  time  they  took  up.  Now  that  time  is  restored  to 
you,  and  you  have  nothing  to  do  but  to  serve  the  Lord  without  careful- 
ness and  without  distraction,  till  you  are  sanctified  in  body,  soul,  and 
spirit. 

'  As  soon  as  I  saw  Mr.  Hall,  I  invited  him  to  stay  at  the  Foundry;  but 
he  desired  I  would  have  him  excused.  There  is  a  strange  inconsistency 
in  his  tempers  and  sentiments  with  regard  to  me.  The  still  brethren1 
have  gradually  infused  into  him  as  much  as  they  could  of  their  own 
contempt  of  me  and  my  brother,  and  dislike  of  our  whole  method  of 
proceeding,  which  is  as  different  from  theirs  as  light  from  darkness. 
Nay,  they  have  blunderingly  taught  him  to  find  fault  even  with  my 
economy  and  want  of  management  both  of  my  family  and  society. 
Whereas,  I  know  this  is  the  peculiar  talent  which  God  has  given  me, 
wherein  (by  His  grace)  I  am  not  behind  the  very  chiefest  of  them.  Not- 
withstanding this,  there  remains  in  him  something  of  his  old  regard  for 
me,  which  he  had  at  Oxford ;  and,  by-and-by,  it  will  prevail.  He  will 
find  out  these  wretched  men,  and  the  clouds  will  flee  away. 

"  My  belief  is,  that,  the  present  design  of  God,  is  to  visit  the  poor 
desolate  Church  of  England ;  and,  that,  therefore,  neither  deluded  Mr. 
Gambold,  nor  any  who  leave  it,  will  prosper.  O  pray  for  the  peace  of 
Jerusalem.    'They  shall  prosper  that  love  thee.' 

"  Mr.  Hall  has  paid  me  for  the  books.    I  don't  want  any  money  of  you ; 


1  The  Moravians. 


Other  Oxford  Methodists. 


397 


your  love  is  sufficient.  But  write,  as  often  and  as  largely  as  you  can,  to 
your  affectionate  friend  and  brother, 

"John  Wesley."1 

Not  long  after  this,  "poor  Moravianized  Mr.  Hall,"  as 
Charles  Wesley  calls  him,  seems  to  have  removed  to  Salis- 
bury, and  there  to  have  occupied  a  chapel,  and  set  up  a 
Society  of  his  own,  which  his  wife  refused  to  join.  Charles 
Wesley  writes  : — 

"1743,  August  11.  From  ten  to  two,  I  got  with  my  sister  Hall  in 
Salisbury.  She  stands  alone.  Every  soul  of  her  husband's  Society  has 
forsaken  the  ordinances  of  God ;  for  which  reason  she  refuses  to  belong 
to  it." 

Westley  Hall  was  now  an  avowed  Dissenter.  His  wife 
objected  to  leave  the  Church  of  her  venerable  father.  Her 
husband's  disciples  jeered  her  ;  and,  before  long,  her  husband 
himself  committed  against  her  the  most  cruel  wrongs.  An- 
other extract  from  Charles  Wesley's  Journal  will  be  useful. 
On  his  way  from  London  to  Bristol,  he  wrote  : — 

"1745,  June  19.  Three  miles  on  this  side  Salisbury,  a  still  sister  came 
out  to  meet,  and  try  her  skill  upon,  me.  But,  alas  !  it  was  labour  lost !  I 
knew  the  happy  sinner,  and  all  her  paces.  I  found  my  sister  as  a  rock 
in  the  midst  of  waves.  Mr.  Hall's  Society  had  all  left  the  Church,  and 
mocked  and  persecuted  her  for  not  leaving  it.  Many  pressed  me  to 
preach ;  but  I  answered  them,  '  My  heart  was  not  free  to  it.'  At  four,  I 
set  out  with  my  sister ;  and  reached  Bristol  in  the  afternoon  of  the  next 
day." 

Six  months  after  this,  Hall,  not  satisfied  with  his  dissenting 
success  at  Salisbury,  used  his  utmost  endeavours  to  make 
converts  of  the  two  Wesley  brothers.  To  John  Wesley  he 
wrote  a  long  letter,  earnestly  pressing  him  and  his  brother 
"to  renounce  the  Church  of  England."  Hall's  letter  is  lost; 
but  Wesley's  answer  exists,  and  is  too  important  to  be 
omitted.  It  exhibits  the  ground  taken  by  Hall,  and  shows 
the  position  and  difficulties  of  some,  at  least,  of  the  Oxford 
Methodists. 

"  December  30,  1745. 
"  Dear  Brother, — Now  you  act  the  part  of  a  friend.    It  has  long 
been  our  desire,  that,  you  would  speak  freely.    And  we  will  do  the  same. 
What  we  know  not  yet,  may  God  reveal  to  us ! 


1  Clarke's  Wesley  Family,  vol.  ii.,  p.  338. 


393 


Other  Oxford  Methodists. 


"  You  think,  First,  that,  we  undertake  to  defend  some  things,  which  are 
not  defensible  by  the  Word  of  God.  You  instance  three:  on  each  of 
which  we  will  explain  ourselves  as  clearly  as  we  can. 

"  i.  'That,  the  validity  of  our  ministry  depends  on  a  succession  sup- 
posed to  be  from  the  Apostles,  and  a  commission  derived  from  the  Pope 
of  Rome,  and  his  successors  or  depe7idents.' 

u  We  believe,  it  would  not  be  right  for  us  to  administer,  either  Baptism 
or  the  Lord's  Supper,  unless  we  had.  a  commission  so  to  do  frorn  those 
Bishops,  whom  we  apprehend  to  be  in  a  succession  from  the  ApOstles. 
And,  yet,  we  allow,  these  Bishops  are  the  successors  of  those,  who  are 
dependent  on  the  Bishop  of  Rome.  But,  we  would  be  glad  to  know,  on 
what  reasons  you  believe  this  to  be  inconsistent  with  the  Word  of  God. 

"2.  'That,  there  is  an  outward  Priesthood,  and  consequently  an  out- 
ward Sacrifice,  ordained  and  offered  by  the  Bishop  of  Rome,  and  his 
successors  or  dependents,  in  the  Church  of  England,  as  vicars  and  vice- 
gerents of  Christ.' 

"  We  believe  there  is  and  always  was,  in  every  Christian  Church 
(whether  dependent  on  the  Bishop  of  Rome  or  not)  an  outward  Priesthood 
ordained  by  Jesus  Christ,  and  an  outward  Sac?'ifce  offered  therein,  by 
men  authorized  to  act,  as  Ambassadors  of  Christ,  and  Stewards  of  the 
mysteries  of  God.  On  what  grounds  do  you  believe,  that,  Christ  has 
abolished  that  Priesthood  or  Sacrifice  f 

"  3.  1  That,  this  Papal  Hierarchy  and  Prelacy,  which  still  continues  in 
the  Church  of  England,  is  of  Apostolical  Institution,  and  authorized 
thereby ;  though  not  by  the  written  Word? 

u  We  believe,  that,  the  threefold  order  of  ministers,  (which  you  seem 
to  mean  by  Papal  Hierarchy  and  Prelacy})  is  not  only  authorized  by  its 
Apostolical  Institution,  but  also  by  the  written  Word.  Yet,  we  are 
willing  to  hear  and  weigh  whatever  reasons  induce  you  to  believe  to  the 
contrary. 

"  You  think,  Secondly,  '  That,  we  ourselves  give  up  some  things  as 
indefensible,  which  are  defended  by  the  same  law  and  authority,  that 
establish  the  things  above  mentioned :  such  as  are  many  of  the  Laws, 
Customs,  and  Practices  of  the  Ecclesiastical  Courts? 

"We  allow,  1.  That,  those  Laws,  Customs,  and  Practices  are  really 
indefensible ;  2.  That,  there  are  Acts  of  Parliament,  in  defence  of  them  ; 
and  also  of  the  threefold  order.  But,  will  you  show  us,  how  it  follows, 
either,  1.  that,  those  things  and  these  stand  or  fall  together  ?  Or,  2. 
that,  we  cannot  si?icerely  plead  for  the  one,  though  we  give  up  the  other  ? 
Do  you  not  here  quite  overlook  one  circumstance,  which  might  be  a  key 
to  our  whole  behaviour?  Namely,  that,  we  no  more  look  upon  those 
filthy  abuses,  which  adhere  to  our  Church,  as  parts  of  the  building;  than 
we  look  upon  any  filth  which  may  adhere  to  the  walls  of  Westminster 
Abbey,  as  a  part  of  that  structure. 

"  You  think,  Thirdly,  '  That,  there  are  other  things  which  we  defend 
and  practise,  in  open  contradictioii  to  the  Orders  of  the  Church  of  Eng- 
land. And  this  you  judge  to  be  a  just  exception  against  the  sincerity  of 
our  professions  to  adhere  to  it.' 


Other  Oxford  Methodists. 


399 


"  Compare  what  we  profess  with  what  we  practise,  and  you  will  possibly 
be  of  another  judgment.  We  profess,  i.  That,  we  will  obey  all  the  laws 
of  that  Church,  (such  we  allow  the  Rubrics  to  be,  but  not  the  Customs  of 
the  Ecclesiastical  Courts,)  so  far  as  we  can  with  a  safe  conscience.  •  2. 
That,  we  will  obey,  with  the  same  restriction,-  the  Bishops,  as  executors  ot 
those  laws.  But  their  bare  will,  distinct  from  those  laws,  we  do  not 
profess  to  obey  at  all.  Now  point  out,  What  is  there  in  our  practice, 
which  is  an  open  contradiction  to  these  professions? 

"  Is  Field-Preaching  ?  Not  at  all.  It  is  contrary  to  no  law,  which  we 
profess  to  obey. 

"  The  allowing  Lay-Preachers  ?  We  are  not  clear,  that,  this  is  contrary 
to  any  such  law.  But,  if  it 1  is,  this  is  one  of  the  exempt  cases ;  one 
wherein  we  cannot  obey  with  a  safe  conscience.  Therefore,  (be  it  right 
or  wrong  on  other  accounts,)  it  is  however  no  just  exception  against  our 
sincerity. 

"  The  Rules  and  Directions  given  to  our  Societies?  which,  you  say,  is  a 
discipline  utterly  foi'bidden  by  the  Bishops.  When  and  where  did  any 
Bishop  forbid  this  ?  And  if  any  did,  by  what  law  ?  We  know  not  either 
the  man  who  ever  did  forbid,  or  the  law  by  which  he  could  forbid  it. 

"  The  allowing  persons  (for  we  require  none)  to  com?nunicate  at  the 
chapel,  in  contradiction,  (you  think,)  to  all  those  Rubrics,  which  require 
all  to  attend  always,  on  their  own  parish  church  and  pastor,  an^  to 
receive  only  at  his  table  ? 

"Which  Rubrics  are  those?  We  cannot  find  them.  And,  till  these 
are  produced,  all  that  is  so  frequently  said  oi- parochial  unity,  etc.,  is 
merely  gratis  dictum.  Consequently,  neither  is  this  any  just  exception 
against  the  sincerity  of  any  of  our  professions. 

"John  Wesley."1 

This  long,  but  sententiously  expressed  letter  is  of  consider- 
able-importance. It  contains  the  arguments  employed  by 
Hall  to  induce  Wesley  and  his  brother  to  renounce  their  con- 
nection with  the  Church  of  England  ;  and  it  shows,  that, 
notwithstanding  the  novel  'steps  that  Wesley  had  taken 
during  the  last  half  a  dozen  years,  he  still,  in  some  respects, 
belonged  to  the  High-Church  clergy,  and  believed  in  the 
popish  figment,  of  apostolical  succession,'  and  could  talk  of 
the  "  outward  Sacrifice  "  offered  in  the  Church. 

Hall  failed  to  convert  Wesley  to  his  Dissenting  principles  ; 
and  equally  failed  to  persuade  him  to  abandon  out-door 
preaching,  the  employment  of  lay-evangelists,  and  the  ad- 
ministration of  the  sacraments  in  unconsecrated  chapels. 
The  two  old  friends  were  not  yet  finally  separated  ;  but  they 


'  Wesley's  Journal,  1st  edition. 


400 


Other  Oxford  Methodists. 


had  no  confidence  in  each  other.  A  few  months  after  the 
date  of  the  above  letter,  Wesley  wrote  as  follows  : — 

"1746.  July  20.  I  set  out  for  Salisbury,  where,  to  my  utter  amaze- 
ment, Mr.  Hall  desired  me  to  preach.  Was  his  motive  only,  to  grace  his 
own  cause  ?    Or  rather,  was  this  the  last  gasp  of  expiring  love  ?" 

The  last  gasp  of  expiring  love  it  proved.  In  a  little  more 
than  a  year  afterwards,  Hall  infamously  deserted  his  wife 
and  family.  From  a  letter,  published  in  the  Gentleman  s 
Magazine,  and  dated  "Salisbury,  October  30,  1747,"  we 
learn,  that,  "by  an  uncommon  appearance  of  sanctity,  joined 
with  indefatigable  labour  in  field  and  house  preaching,"  he 
had  drawn  "multitudes  of  the  meaner  sort,  both  of  Dissenters 
and  the  Established  Church,  to  attend  him.  And,  though 
he  had  continually  advanced  the  grossest  absurdities,  both  in 
his  preaching  and  writings,1  yet,  he  so  bewitched  his  followers, 
that,  his  words  had  greater  weight  with  them  than  the  words 
of  Christ  and  His  Apostles."    The  writer  continues, — 

"  Last  Wednesday,  he  took  formal  leave  of  his  corrupted  flock,  and 
had  the  impudence  to  justify  his  infamous  conduct  from  the  case  of 
Elkanah,  (1  Sam.  i.  1,  2),  which  he  largely  expounded.  On  Friday  morn- 
ing, he  set  out  for  London,  having  first  stripped  his  wife,  (a  virtuous 
woman  by  whom  he  has  had  several  children,)  of  all  her  childbed  linen, 
and  whatever  he  could  readily  convert  into  money,  leaving  her  in  the 
deepest  distress.  The  fire  of  jealousy  has  broken  out  in  many  families, 
where  wives  or  daiighto-s  were  his  followers." 

At  the  time  of  this  disgraceful  occurrence,  Charles  Wesley 
was  in  Ireland  ;  but  John,  with  as  little  delay  as  possible, 
hastened  to  the  desolate  home  of  his  forsaken  sister,  where 
he  wrote  : — 

"  From  the  concurrent  account  of  many  witnesses,  who  spoke  no  more 
than  they  personally  knew,  I  now  learned  as  much  as  is  hitherto  brought 
to  light  concerning  the  fall  of  poor  Mr.  Hall.  Twelve  years  ago,  he  was, 
without  all  question,  filled  with  faith  and  the  love  of  God.  He  was  a 
pattern  of  humility,  meekness,  seriousness,  and,  above   all,  of  self- 


1  It  is  difficult  to  say  what  is  meant  by  the  word  "  writings."  Does  it 
refer  to  some  newspaper  correspondence  ?  Or  to  published  sermons, 
tracts,  or  pamphlets  ?  I  have  never  met  with  anything  published  by 
Westley  Hall  himself ;  or  heard  of  anything  except  a  poetical  epistle  to 
his  son,  mentioned  hereafter;  and  his  sermon,  preached  at  Salisbury,  in 
defence  of  polygamy. 


Other  Oxford  Methodists. 


denial ;  so  that,  in  all  England,  I  knew  not  his  fellow.  It  were  easy  to 
point  out  the  several  steps,  whereby  he  fell  from  his  steadfastness ;  even 
till  he  fell  into  a  course  of  adultery,  yea,  and  avowed  it  in  the  face  of  the 
sun!" 

Wesley  wrote  to  the  miserable  delinquent  the  following- 
long,  faithful,  and  Christian  letter,  in  which  "  the  several 
steps,  whereby  he  fell  from  his  steadfastness"  are  enumerated. 

"  London,  Decejnber  22,  1747. 

"  Dear  Brother, — 1.  When  you  were  at  Oxford  with  me,  fourteen 
or  fifteen  years  ago,  you  were  holy  and  unblamable  in  all  manner  of 
conversation.  I  greatly  rejoiced  in  the  grace  of  God,  which  was  given 
unto  you,  which  was  often  a  blessing  to  my  own  soul.  Yet,  even  then, 
you  had  frequently  starts  of  thought,  which  were  not  of  God,  though  they 
at  first  appeared  so  to  be.  But  you  were  humble  and  teachable :  you 
were  easily  convinced,  and  those  imaginations  vanished  away. 

"2.  More  than  twelve  years  ago,  you  told  me,  God  had  revealed  it 
to  you,  that  you  should  marry  my  youngest  sister.  I  was  much  surprised, 
being  well  assured  that  you  were  able  to  receive  our  Lord's  saying,  (so  you 
had  continually  testified,)  and  to  be  an  'eunuch  for  the  kingdom  of  heaven's 
sake.'  But,  you  vehemently  affirmed,  the  thing  was  of  God  ;  you  were 
certain  it  was  His  will.  God  had  made  it  plain  to  you,  that,  you  must 
marry,  and,  that,  she  was  the  very  person.  You  asked,  and  gained  her 
consent,  and  fixed  the  circumstances  relating  thereto. 

"3.  Hence,  I  date  your  fall.  Here  were  several  faults  in  one.  You 
leaned  altogether  to  your  own  understanding,  not  consulting  either  me, 
who  was  then  the  guide  of  your  soul,  or  the  parents  of  your  intended  wife, 
till  you  had  settled  the  whole  affair.  And  while  you  followed  the  voice  of 
nature,  you  said  it  was  the  voice  of  God. 

46  4.  In  a  few  days,  you  had  a  counter  revelation,  that,  you  were  not 
to  marry  her,  but  her  sister.  This  last  error  was  far  worse  than  the  first. 
But,  you  were  now  quite  above  conviction.  So,  in  spite  of  her  poor, 
astonished  parent,  of  her  brothers,  of  all  your  vows  and  promises,  you 
shortly  after  jilted  the  younger,  and  married  the  elder  sister.  The  other, 
who  had  honoured  you  as  an  angel  from  heaven,  and  still  loved  you  much 
too  well,  (for  you  had  stolen  her  heart  from  the  God  of  her  youth,)  refused 
to  be  comforted.  She  fell  into  a  lingering  illness,  which  terminated  in 
her  deatfy  And  doth  not  her  blood  still  cry  unto  God  from  the  earth  ? 
Surely  it  is  upon  your  head. 

"5.  Till  this  time,  you  were  a  pattern  of  lowliness,  meekness,  serious- 
ness, and  continual  advertence  to  the  presence  of  God  ;  and,  above  all,  of 
self-denial  of  every  kind,  and  of  suffering  all  things  with  joyfulness.  But 
there  was  now  a  worm  at  the  root  of  the  gourd.  Yet,  it  did  not  presently 
wither  away  ;  but,  for  two  years  or  more,  after  your  marriage,  you  behaved 
nearly  the  same  as  before. 

"  Then  anger  and  surliness  began  to  appear,  particularly  toward  your 

2  D 


Other  Oxford  Methodists, 


wife.  But  it  was  not  long  before  you  were  sensible  of  this,  and  you  seemed 
to  have  conquered  it. 

"  6.  You  went  up  to  London  ten  years  ago.  After  this,  you  began 
to  speak  on  any  head  ;  not  with  your  usual  diffidence  and  self-abasement, 
but  with  a  kind  of  confidence  in  your  own  judgment,  and  an  air  of  self- 
sufficiency.  A  natural  consequence  was,  the  treating  with  more  sharpness 
and  contempt  those  who  opposed  either  your  judgment  or  practice. 

u  7.  You  came  to  live  at  London.  You  then,  for  a  season,  appeared 
to  gain  ground  again.  You  acted  in  concert  with  my  brother  and  me  ; 
heard  our  advice,  and  sometimes  followed  it.  But,  this  continued  only 
till  you  contracted  a  fresh  acquaintance  with  some  of  the  Brethren  of 
Fetter  Lane.  Henceforward,  you  were  quite  shut  up  to  us  ;  we  had  no 
manner  of  influence  over  you.  You  were  more  and  more  prejudiced 
against  us,  and  would  receive  nothing  which  we  said. 

u  8.  About  six  years  ago,  you  removed  to  Salisbury,  and  began  a  society 
there.  For  a  year  or  two,  you  went  with  them  to  church  and  sacrament, 
and  simply  preached  faith  working  by  love.  God  was  with  you,  and  they 
increased  both  in  number,  and  in  the  knowledge  and  love  of  God. 

"About  four  years  since,  you  broke  off  all  friendship  with  us.  You 
would  not  so  much  as  make  use  of  our  hymns,  either  in  public  or  private  ; 
but  laid  them  quite  aside,  and  took  the  German  -Hymn-book  in  their 
stead. 

"You  would  not  willingly  suffer  any  of  your  people  to  read  anything  which 
we  wrote.  You  angrily  caught  one  of  my  sermons  out  of  your  servant's 
hand,  saying,  you  would  have  no  such  books  read  in  your  house.  In  much 
the  same  manner,  you  spoke  to  Mrs.  Whitemarsh,  when  you  found  her 
reading  one  of  the  "Appeals."  So  that,  as  far  as  in  you  lay,  you  fixed  a 
great  gulf  between  us  and  you,  which  remains  to  this  day,  notwithstand- 
ing a  few  steps  lately  made  towards  a  re-union. 

"About  the  same  time,  you  left  off  going  to  church,  as  well  as  to 
the  sacrament.  Your  followers  very  soon  trod  in  your  steps  ;  and,  not 
content  with  neglecting  the  ordinances  of  God,  they  began,  after  your 
example,  to  despise  them,  and  all  that  continued  to  use  them,  speaking 
with  equal  contempt  of  the  public  service,  of  private  prayer,  of  baptism, 
and  of  the  Lord's  Supper. 

"  From  this  time,  also,  you  began  to  espouse  and  teach  many  un- 
common opinions  :  as,  that,  there  is  no  resurrection  of  the  body;  that, 
there  is  no  general  judgment  to  come  ;  and,  that,  there  is  no  hell,  no  worm 
that  never  dieth,  no  fire  that  never  shall  be  quenched 

"  9.  Your  seriousness  and  advertence  to  the  presence  of  God,  now, 
declined  daily.  You  could  talk  on  anything  or  nothing,  just  as  others  did. 
You  could  break  a  jest,  or  laugh  at  it  heartily;  and,  as  for  fasting,  absti- 
nence, and  self-denial,  you,  with  the  Moravians,  trampled  it  under  foot. 

In  an  interjected  note,  Wesley  says, — 

In  the  following  paragraphs,  I  recited  to  him  the  things  he  had  done 
with  regard  to  more  than  one,  or  two,  or  three  women,  concluding 
thus  :— 


Other  Oxford  Methodists. 


403 


"And  now  you  know  not  that  you  have  done  anything  amiss  !  You 
can  eat  and  drink  and  be  merry !  You  are  every  day  engaged  with 
variety  of  company,  and  frequent  the  coffee  houses  !  Alas,  my  brother, 
what  is  this  ?  How  are  you  above  measure  hardened  by  the  deceitfulness 
of  sin  ?  Do  you  remember  the  story  of  Santon  Barsisa  ?  I  pray  God, 
your  last  end  may  not  be  like  his  !  Oh,  how  you  have  grieved  the  Spirit 
of  God  !  Return  to  Him  with  weeping,  fasting,  and  mourning.  You  are 
in  the  very  belly  of  hell ;  only  the  pit  hath  not  shut  its  mouth  upon  you. 
Arise,  thou  sleeper,  and  call  upon  thy  God  !  Perhaps,  He  may  yet 
be  found.  Because  He  still  bears  with  me,  I  cannot  despair  for  you.  But 
you  have  not  a  moment  to  lose.  May  God,  this  instant,  strike  you  to  the 
heart,  that  you  may  feel  His  wrath  abiding  on  you,  and  have  no  rest 
in  your  bones,  by  reason  of  your  sin,  till  all  your  iniquities  are  done 
away." 

"  John  Wesley." 

What  success  attended  Wesley's  honest  letter  ?  Hall  had 
left  his  wife  at  the  end  of  October,  1747.  Three  months 
afterwards,  he  had  returned  to  Salisbury  ;  and  Wesley,  on  his 
way  to  Bristol,  resolved  to  call  on  him.    He  writes  : — 

"  1 748.  January  26. 
"  Mr.  Hall,  having  heard  I  was  coming,  had  given  strict  orders,  that  no 
one  should  let  me  in.  The  inner  door  he  had  locked  himself,  and,  I  sup- 
pose, taken  away  the  key.  Yet,  when  I  knocked  at  the  outer  gate,  which  was 
locked  also,  William  Sims  opened  the  wicket.  I  walked  straight  in.  A 
girl  stood  in  the  gateway,  but  turned  as  soon  as  she  saw  me.  I  followed 
close  at  her  heels,  and  went  in  after  her  at  a  back  door.  I  asked  the  maid, 
'  Where  is  Mr.  Hall  V  She  said,  '  In  the  parlour/  and  went  in  to  him.  I 
followed  her,  and  found  him  sitting  with  my  sister,  but  he  presently  rose 
and  went  up-stairs.  He  then  sent  William  Sims  down,  and  bid  him,  '  Tell 
my  brother  he  has  no  business  in  my  house.'  After  a  few  minutes,  I  went 
to  a  house  in  the  town,  and  my  sister  came  to  me.  In  about  an  hour,  she 
returned  home ;  but  he  sent  word  to  the  gate,  she  might  go  to  the  place 
whence  she  came.  I  met  a  little  company,  gathered  up  out  of  the  wreck, 
both  in  the  evening,  and  at  five  in  the  morning,  and  exhorted  them  to  go 
on  in  the  Bible  way,  and  not  to  be  wise  above  that  is  written." 

Having  thus  failed  in  his  attempt  to  reason  with  Westley 
Hall,  and  having  tried  to  be  of  use  to  a  mere  handful  of 
the  best  of  the  faithless  man's  followers,  Wesley,  two  days 
afterwards,  went  on  his  way  to  Bristol. 

Things  grew  worse  and  worse.  Hall's  first  female  victim  was 
a  young  woman,  employed  in  his  house  as  a  seamstress.  Other 
infidelities  followed  ;  until,  at  length,  his  much-enduring  wife 
was  driven  from  him.   The  man  became  a  professed  poly- 


404 


Other  Oxford  Methodists. 


gamist.  Life  at  home  became  intolerable  to  "  poor  Patty;" 
and,  even  when  she  fled  from  the  husband,  who  had  become  a 
monster  and  a  brute,  again  and  again  she  and  her  brothers 
were  harassed  by  his  following  her.  The  following  are  ex' 
tracts  from  her  brother  Charles's  Journal : — 

"  1750.  August  13. — I  met  my  sister  Hall  in  the  churchyard,"  (Bristol) 
"and  carried  her  to  the  room.  I  had  begun  preaching,  when  Mr.  Hall 
walked  up  the  room,  and  through  the  desk,  and  carried  her  off  with  him. 
I  was  somewhat  disturbed;  yet  went  on. 

"  August  15. — He  came  up  again,  calling  me  by  my  name.  I  fled,  and 
he  pursued  ;  but  could  not  find  me  in  my  lurking  place. 

"175 1.  June  4. — Instead  of  proceeding  in  Ezekiel,  I  expounded" 
(at  Bristol)  "  Hebrew  x.  34  :  1  Now  the  just  shall  live  by  faith;  but,  if  he 
draw  back,  my  soul  shall  have  no  pleasure  in  him.'  I  saw  the  reason  with 
Mr.  Hall.  He  came  up  toward  the  desk.  Mr.  Hamilton  stopped  him. 
I  gave  out  a  hymn.  He  sang  louder  than  us  all.  I  spoke  sharply  of  his 
apostasy,  and  prayed  earnestly  for  him  ;  desired  their  prayers  for  me,  lest, 
after  preaching  to  others,  I  myself,  also,  should  be  a  castaway.  He 
walked  away,  turned  back,  threatened.  The  people  were  all  in  tears,  and 
agony  of  prayer." 

There  is  something  horrible  in  such  a  scene  as  this.  Westley 
Hall  was  "now  a  settled  Deist  ;'n  and,  yet,  here  we  find  him, 
with  stentorian  lustiness,  and  in  mockery,  singing,  in  the  midst 
of  a  disturbed  congregation,  one  of  Charles  Wesley's  Christian 
hymns.  The  man  seemed  to  be  abandoned  by  his  God,  and 
left  to  his  own  corrupted  passions.  He  is  said  to  have  thrown 
off  all  restraint,  and  all  regard  to  decency.  He  publicly  and 
privately  recommended  polygamy,  as  conformable  to  nature, 
preached  in  its  defence,  and  practised  as  he  preached.  For 
years,  he  lived  the  life  of  an  adventurer,  and  a  profligate  ;  act- 
ing sometimes  as  a  physician,  sometimes  as  a  priest,  or  figured 
away  with  his  sword,  cane,  and  scarlet  cloak  ;  assuming  any 
character,  according  to  his  humour,  or  the  convenience  of  the 
day.2 

His  wife  had  borne  him  ten  children,  nine  of  whom  had 
been  interred  at  Salisbury.  One  of  them, — Wesley  Hall, — 
still  survived,  and  was  being  educated  at  the  expense  of 
his  uncles,  John  and  Charles.    At  the  age  of  fourteen,  the 


1  Wesley's  Works,  vol.  ii.,  p.  214. 
2  Dove's  Wesley  Family. 


Other  Oxford  Methodists. 


405 


worse  than  fatherless  boy  was  seized  with  small-pox,  and 
died.  Dr.  Adam  Clarke  says,  he  had  seen  "a  folio  printed 
sheet,  evidently  the  publication  of  Mr.  Hall ;"  entitled,  "  The 
Art  of  Happiness ;  or,  the  Right  use  of  Reason  :  an  Epistle  to 
Wesley  Hall,  Junior."  "The  whole,"  writes  the  Doctor,  "is 
a  miserable  Deistical  address,  strongly  advising  his  son  to 
follow  the  dictates  of  his  own  nature,  as  the  best  way  of 
fulfilling  the  purposes  of  his  Creator !  " 
The  following  are  the  opening  lines  : — 

"  My  son,  my  son,  if  e'er  a  parent's  voice 
Has  power  to  warn,  let  this  direct  thy  choice  ; 
Take  reason's  path,  and  mad  opinions  leave, — 
Reason  is  truth  that  never  can  deceive." 

Declaiming  against  superstition  and  bigotry,  and,  perhaps, 
shooting  a  shaft  against  the  boy's  uncles, — the  two  Wesleys, — 
the  profligate  poet  writes  : — 

"  Inspired  with  frantic,  false,  fanatic  zeal, 
See,  with  what  rage,  they  threat  damnation,— hell, 
To  all  who  fair  expose  the  wretched  lies, 
The  frauds,  the  follies,  falsehood,  forgeries, 
Of  Romish  fathers,  councils,  canons,  schools, 
Impostors'  orders,  monks'  and  madmen's  rules." 

Love,  the  universal  passion,  is  eulogized  as  follows :  — 

"  By  thee  inspired,  we  learn  each  tuneful  art, 
To  raise  the  passions,  or  improve  the  heart ; 
The  mystic  union  of  the  sounding  strings, 
The  wondrous  commerce  of  the  secret  springs, 
Whence  social  joy,  and  sympathetic  pain, 
And  friendship's  force,  and  love's  eternal  reign. 
*         *         *         *         *         #  * 

With  all  the  mighty  charms  by  heaven  designed, 
To  raise  the  bliss  of  every  godlike  mind, 
In  love  concentring,  from  that  image  bright, 
The  fairest  mirror  of  th'  Eternal  light." 

"  He  concludes,"  says  Dr.  Clarke,  "  his  ungodly  advices  tc 
his  godly  son,  in  these  words  : — 

"  Instructed  thus,  may'st  thou  a  temple  raise, 
More  glorious  far  than  that  of  ancient  days  ; 
The  work  of  wisdom,  and  of  virtue  fair, 
With  strength  and  beauty  built  beyond  compare  ; 


406 


Other  Oxford  Methodists. 


By  reason's  perfect  rule,  and  nature's  scale, 
Which  God's  whole  order  may  to  man  reveal  ; 
Where  all  things  tend,  and  whence  they  all  began, 
Of  His  machinery  the  wondrous  plan." 

The  date  of  the  death  of  the  last  of  Hall's  legitimate 
offspring  has  not  been  recorded  ;  but  his  memory  was 
embalmed,  and  his  father's  gibbeted,  by  his  uncle,  Charles 
Wesley,  in  a  poetical  pamphlet,  entitled  "  Funeral  Hymns," 
published  in  1759,  pp.  70.  The  tenth  of  these  hymns  is 
devoted  entirely  to  the  son,  and  is  exquisitely  beautiful ;  the 
eleventh  is  a  withering  invective  against  the  apostate  father. 
The  following  is  a  copy  : — 

"  Rest,  happy  saint,  with  God  secure, 

Lodged  in  the  bosom  of  the  Lamb  ; 
Thy  joy  is  full,  thy  state  is  sure, 

Through  all  eternity  the  same  ; 
The  heavenly  doors  have  shut  thee  in, 
The  mighty  gulf  is  fixed  between. 

"  Thy  God  forbade  the  son  to  bear 

The  fathers  wickedness  below  : 
And  O  !  thou  canst  not  suffer  there 

His  foul  reproach,  his  guilty  woe, 
His  fearful  doom  thou  canst  not  feel, 
Or  fall,  like  him,  from  heaven  to  hell. 

"  That  tender  sense  of  infant  grace, 

(Extinct  in  him,)  which  dwelt  in  thee, 

Nor  sin,  nor  Satan  can  efface  : 
From  pain  and  grief  for  ever  free, 

Thou  canst  not  now  his  fall  deplore, 

Or  pray  for  one  that  prays  no  more. 

"  Yet  may  thy  last  expiring  prayer, 

For  a  lost  parent's  soul,  prevail, 
And  move  the  God  of  love  to  spare, 

To'  arrest  him,  at  the  mouth  of  hell : 
O  God  of  love,  Thine  ear  incline, 
And  save  a  soul  that  once  was  Thine  ! 

"  Thou  didst  his  heaven-born  spirit  draw, 
Thou  didst  his  child-like  heart  inspire, 
•  And  fill  with  love's  profoundest  awe  ; 
Though  now  inflamed  with  hellish  fire, 
He  dares  Thy  favourite  Son  blaspheme, 
And  hates  the  God  that  died  for  him. 


Other  Oxford  Methodists. 


407 


"  Commissioned  by  the  dying  God, 
Blessed  with  a  powerful  ministry, 
The  world  he  pointed  to  Thy  blood, 

And  turned  whole  multitudes  to  Thee  ; 
Others  he  saved,  himself  a  prey 
To  hell,  an  hopeless  castaway. 

"  Murderer  of  souls,  Thou  knowest,  he  lives. 
(Poor  souls  for  whom  Thyself  hast  died,) 
His  dreadful  punishment  receives, 

And  bears  the  mark  of  sullen  pride ; 
And  furious  lusts  his  bosom  tear, 
And  the  dire  worm  of  sad  despair. 

"  Condemned,  like  haggard  Cain,  to  rove, 
By  Satan  and  himself  pursued, 
Apostate  from  redeeming  love, 

Abandoned  to  the  curse  of  God  ; 
Thou  hear'st  the  vagabond  complain, 
Loud  howling,  while  he  bites  his  chain. 

"  But  O,  Thou  righteous  God,  how  long 

Shall  Thy  vindictive  anger  last  ? 
Canst  Thou  not  yet  forgive  the  wrong, 

Bid  all  his  penal  woes  be  past  ? 
All  power,  all  mercy  as  Thou  art, 
O  break  his  adamantine  heart  ! 

"  Before  the  yawning  cavern  close 
Its  mouth  on  its  devoted  prey, 
Thou,  who  hast  died  to  save  Thy  foes, 

Thy  death's  omnipotence  display  ; 
And  snatch  from  that  eternal  fire, 
And  let  him  in  Thy  arms  expire." 

It  would  be  an  odious  task  to  relate  all  the  details  of 
Westley  Hall's  sad  apostasy.  Suffice  to  say,  that  he,  at 
length,  went  off  to  the  West  Indies  with  one  of  his  concu- 
bines, lived  there  with  her  till  she  died,  and  then  returned 
to  England,  where,  professing  penitential  sorrow,  he  was  cor- 
dially received  by  his  incomparable  wife,  who  showed  him 
every  Christian  attention  till  his  death,  which  took  place  at 
Bristol,  on  January  3,  1776  ;  some  of  his  last  words  being,  "I 
have  injured  an  angel  !  an  angel  that  never  reproached  me!" 
Wesley  writes : — 

"  1776,  January  2 — Tuesday.  I  set  out  early"  from  London,  "and  came 
just  time  enough  not  to  see,  but  to  bury  poor  Mr.  Hall,  my  brother-in- 


4o8 


Other  Oxford  Methodists, 


law,  who  died  on  Wednesday  morning,  I  trust,  in  peace  ;  for  God  had 
given  him  deep  repentance.  Such  another  monument  of  Divine  mercy, 
considering  how  low  he  had  fallen,  and  from  what  height  of  holiness, 
I  have  not  seen,  no,  not  in  seventy  years  !  I  had  designed  to  visit 
him  in  the  morning  ;  but  he  did  not  stay  for  my  coming.  It  is  enough, 
if,  after  all  his  wanderings,  we  meet  again  in  Abraham's  bosom." 

" Rcquicscat  in  pace!"  And  yet,  justice  demands  that  a 
word  more  be  added.  The  fact  cannot  be  denied,  that,  in 
many  instances,  the  faults  of  husbands  may  be  traced  to  the 
tempers,  frailties,  and  follies  of  their  wives.  A  bad  wife 
often  makes  a  good  husband  bad.  Was  this  the  fact  in  the 
case  of  Westley  Hall  ?  Did  the  man  who,  at  Oxford,  was  so 
pre-eminently  holy,  become  a  licentious  infidel  through  the 
misbehaviour  of  his  wife  ?  This  is  not  a  memoir  of  "  Patty  " 
Hall ;  but  to  be  entirely  silent  concerning  her  might  create 
suspicion,  that,  she  was  not  unblamable  in  her  connubial 
life.  Hence,  even  at  the  expense  of  returning  to  the  dung- 
hill of  Westley  Hall's  disgusting  wickedness,  a  few  more  facts 
must  be  stated. 

Assuming  Martha  Wesley  to  have  been  aware,  that, 
Westley  Hall  had  proposed  marriage  to  her  sister  Kezziah, 
and  had  jilted  her,  it  was  a  huge,  seriously  censurable 
imprudence  for  her  to  become  his  wife  ;  but  that  being  said, 
there  is  not  another  fact  to  be  told  against  her.  What  was 
her  behaviour  to  one  of  the  worst  of  husbands  ? 

The  seduction  of  the  seamstress  has  been  already  men- 
tioned. Mrs.  Hall  knew  nothing  of  her  husband's  criminality 
till  the  poor  girl  actually  fell  in  labour.  Hall  had  gone  from 
home  ;  his  wife  instantly  ordered  her  other  servants  to 
call  in  a  doctor.  The  servants  refused.  She  remonstrated 
with  them  on  their  inhumanity.  They  completed  her  surprise 
by  telling  her  the  seamstress  was  in  labour  through  her  crimi- 
nal connection  with  their  master.  The  poor  wife  was  terribly 
wounded  ;  but  the  life  of  her  husband's  paramour  was  in 
danger.  The  servants  refused  to  stir,  and  she  herself  had  to 
bring  in  a  midwife.  Her  purse  contained  six  pounds.  Five 
of  these  she  gave  to  a  neighbour  to  look  after  the  adulterous 
young  mother ;  with  the  other  pound,  she  went  off  to  seek  her 
worthless  husband,  who  had  designedly  gone  to  London ;  mildly 
told  him  what  had  happened,  and  actually  persuaded  him  to 


Other  Oxford  Methodists. 


409 


return  to  Salisbury  as  soon  as  the  young  woman  and  her  child 
could  be  removed  to  another  dwelling. 

Another  instance  must  be  given.  One  day,  Hall  had  the 
shameful  inhumanity  to  bring  home  one  of  his  illegitimate 
infants,  and  to  order  his  wife  to  take  charge  of  it.  Will 
it  be  believed,  that  "  Patty  "  actually  brought  out  her  cradle, 
placed  the  bastard  babe  in  it,  and  continued  to  perform  for  it 
all  that  its  helplessness  required  ! 

Was  the  woman  demented  ?  or  a  good-tempered  silly 
fool,  without  any  self-respect,  and  without  the  least  idea  of 
what  was  due  unto  herself?  Not  so  ;  but  just  the  opposite. 
As  a  proof  of  this,  the  following  may  be  given  : — 

While  nursing  the  illegitimate  child  just  mentioned,  her 
own  charming  boy,  W'esley  Hall,  displeased  his  father,  who 
had  as  little  government  of  his  temper  as  of  his  passions.  In 
a  rage,  the  father  thrust  his  son  into  a  dark  closet,  and  locked 
him  up.  The  poor  boy  was  terrified  to  distraction.  His 
mother,  with  her  usual  calmness,  desired  her  husband  to 
release  the  child.  He  refused.  She  entreated  ;  but  he  was 
resolute.  "  Sir,"  said  she,  at  length  thoroughly  aroused  ; 
"  Sir,  thank  the  grace  of  God,  that,  while  my  child  is  thus 
cruelly  treated,  suffering  to  distraction  a  punishment  he  has 
not  merited,  I  had  not  turned  your  babe  out  of  the  cradle  ; 
but  now  I  demand,  that  you  will  immediately  unlock  the 
closet  and  release  the  child,  or,  if  you  refuse,  I  myself  will 
do  it."  The  miserable  poltroon  succumbed,  and  the  little 
prisoner  regained  his  liberty.  There  was  more  in  this  than 
female  firmness.  Caitiff  as  he  was,  Hall  had  exercised  the 
authority  of  a  father,  and  his  wife  did  her  utmost  not  to 
set  aside  that  authority  ;  wishing,  with  true  philosophy,  that 
the  lips  which  had  pronounced  the  sentence  might  pronounce 
also  its  repeal.  The  woman,  taking  and  maintaining  this 
position,  was  the  very  opposite  of  a  senseless,  insipid  house- 
hold drudge,  without  either  mind  or  manners,  a  very  slave  to 
some  selfish  brute  who  unfortunately  rules  over  her. 

If  "  Patty  "  Wesley,— we  are  reluctant  to  call  her  "  Patty  " 
Hall, — erred  at  all,  it  was  on  the  side  of  fidelity  to  her  worth- 
less husband,  and  of  kindness  to  his  wretched  mistresses.  "  How 
could  you  give  money  to  your  husband's  concubine  ?  "  asked 
her  brother  Charles     "  I  knew,"  she  answered,  "  that  /  could 


Other  Oxford  Methodists. 


obtain  what  I  wanted  from  many  ;  but  she,  poor  hapless 
creature,  could  not.  Pity  is  due  to  the  wicked,  the  good 
claim  esteem.  Besides,  I  did  not  act  as  a  woman,  but 
as  a  CJiristiein!' 

Notwithstanding  all  her  bad  treatment,  this  incomparable 
wife  was  never  heard  to  speak  of  her  husband  but  with  kind- 
ness. Two  extracts  from  her  letters  will  show  both  her 
feelings  and  good  sense,  under  circumstances  the  most  trying 
to  a  female  mind  : — 

a  Being  convinced,  that,  I  cannot  possibly  oblige  you  any  longer,  by 
anything  I  can  say  or  do,  I  have  determined  to  rid  you  of  so  useless  a 
burden,  as  soon  as  it  shall  please  God  to  give  me  an  opportunity.  If  you 
have  so  much  humanity  left  for  a  wife,  who  has  lived  so  many  years 
with  you,  as  to  allow  anything  toward  a  maintenance,  I  will  thank  you." 

"  I  conjure  you  to  tell  what  fatal  delusion  could  make  me  offend  a  per- 
son whom,  of  all  creatures  upon  earth,  I  desired  most  to  please.  I  shall 
be  exceedingly  obliged  to  you,  if  you  will  be  so  good  as  to  satisfy  me 
in  this  particular.  But,  be  that  as  it  may,  whether  you  think  fit  to  grant 
or  deny  my  request,  one  thing  I  must  inform  you  of,  which  is,  that,  I  never 
can,  so  long  as  I  am  in  my  senses,  wilfully  bring  any  evil  upon  you.  No, 
death  itself  does  not  appear  so  shocking  to  me,  as  endeavouring  to  lay  you 
under  any  other  obligation  than  those  of  conscience  and  honour.  For 
which  reason,  I  design  to  put  myself  again  absolutely  in  your  power.  It 
you  make  a  kind  use  of  that  power,  I  shall  thank  God  and  you.  If  not, 
the  time  is  very  short  that  I  can  stay  on  this  side  the  grave  ;  and  in  the 
same  sentiments  that  I  have  lived,  I  trust,  it  will  be  given  me  to  die." 

It  is  hardly  necessary  to  give  further  details  of  this  memor- 
able woman.  Enough  has  been  said,  to  show,  that,  Westley 
Hall's  infamous  behaviour  was  not  owing  to  the  character  or 
conduct  of  his  wife.  We  only  add  an  extract  from  a  manu- 
script, now  before  us,  written  by  her  niece,  Miss  Sarah 
Wesley,  with  whom  she  lived  on  the  most  loving  and 
confidential  terms.  Miss  Wesley,  daughter  of  Charles,  ob- 
serves : — 

"  Dr.  Johnson  was  an  early  friend  of  hers  ;  to  her  my  father  owed  his 
acquaintance  with  the  Doctor,  and  I,  the  honour  of  his  favour.  I  used  to 
accompany  her  to  Bolt  Court,  and  had  the  privilege  of  hearing  their  dis- 
course. 

"  Her  whole  character  was  eminent  for  magnanimity  and  tenderness. 
When  her  unfortunate  husband  contended  for  the  lawfulness  of  polygamy, 
and  acted  on  his  erroneous  principles,  in  all  her  expostulations,  she  never 
lost  her  command  of  language,  or  gave  him  a  reproachful  word. 


Other  Oxford  Methodists. 


4ir 


"  She  was  particularly  distinguished  with  favour,  by  my  grandmother, 
for  her  docile  and  tranquil  spirit;  and  her  brothers  and  sisters  nick-named 
her  the  patient  G?isclc.  Such  was  her  attachment  to  my  uncle  John,  that, 
if  she  was  in  any  pain  or  trouble  in  her  infant  days,  the  sight  of  him  would 
instantly  cheer  her.  I  never  heard  of  so  strong  an  affection,  which  lasted 
toward  him  through  life.  My  grandmother  once  entered  the  room,  where 
the  children  were  in  high  glee  and  frolic,  and  said,  'Ah,  you  will  all,  one 
day,  be  more  thoughtful,  as  you  grow  in  years.'  Martha  replied,  '  Shall 
I  be  more  thoughtful?'  'No,'  said  her  mother.  Indeed,  by  all  that 
I  have  heard,  she  was  born  a  philosopher,  and  preferred  her  mother's 
chamber  to  sports  or  recreations,  which  naturally  endeared  her  to  the 
parent,  whom  she  almost  idolized. 

"  Were  I  to  relate  the  instances  of  her  kindness  to  me,  I  could  fill 
a  book.  No  parent's  love  could  exceed  hers.  It  was  a  joyful  day  when- 
ever I  was  to  spend  it  with  her.  Even  my  brothers  looked  forward  with 
delightful  anticipation,  when  her  weekly  visit  was  to  be  paid  us  (for  one 
day  of  the  week  was  appropriated  by  my  father  to  receive  her).  Her  con- 
versation so  far  resembled  my  uncle's,  that,  children  idolized  her;  and  her 
memory,  to  the  last,  supplied  the  place  of  books.  She  had  the  best  of  our 
poets  by  heart ;  and  her  mode  of  giving  advice  was  so  gentle,  that  offence 
could  not  be  taken.  Her  compassion  and  charity  to  the  poor  were  such, 
that,  my  father  used  to  say,  it  was  needless  to  give  anything  to  Pat  for  her 
own  comfort;  she  always  gave  it  away  to  some  beggar,  and  forgot 
herself. 

"  I  was  with  her  at  her  death.  Composed  and  tranquil,  she  reasoned 
about  every  pain,  as  occasioning  it,  with  the  same  serenity  she  would 
have  spoken  of  common  things.  She  had  no  disease,  but  the  springs  of 
life  were  worn  out.  A  little  before  her  departure,  she  called  me  to 
her  bedside,  and  said,  '  You  have  heard  me  wish  for  assurance,'  (of  happi- 
ness, she  meant),  1 1  have  it  now.    Shout  ! '  and  died  \" 

Mrs.  Hall  was  the  last  survivor  of  the  Wesley  family, — 
her  father,  mother,  brothers,  and  sisters  having  all  died  before 
her.  In  the  Gentleman's  Magazine  for  1791,  there  is  the 
following  obituary  notice. 

"1791.  July  12,  in  the  City  Road,  in  her  eighty-fourth  year,  Mrs. 
Martha  Hall,  widow  of  the  Rev.  Mr.  H.,  and  last  surviving  sister  of 
the  Rev.  John  and  Charles  Wesley.  She  was  equally  distinguished 
by  piety,  understanding,  and  sweetness  of  temper.  Her  sympathy  for  the 
wretched,  and  her  bounty,  even  to  the  worthless,  will  eternize  her  memory 
in  better  worlds  than  this." 

Her  remains  are  interred  in  the  same  vault  as  those  of  her 
brother  John,  in  the  burial  ground  of  his  chapel,  in  City  Road, 
London. 

Our  story  cf  the  Oxford  Methodists  is  ended. 


ADDENDUM. 


By  an  oversight,  the  following  letter  was  not  inserted  in 
Hervey's  memoir.  It  ought  to  have  found  a  place  at  page 
220.  When  Wesley  became  an  out-door  preacher,  in  1739, 
Hervey  wrote  him  a  letter  of  remonstrance,  to  which  he 
replied  as  follows  : — 

"As  to  your  advice,  that,  I  should  settle  in  college,  I  have  no  business 
there,  having  now  no  office,  and  no  pupils.  And  whether  the  other 
branch  of  your  proposal  be  expedient,  namely,  to  accept  of  a  cure  of 
souls,  it  will  be  time  enough  to  consider  when  one  is  offered  to  me.  But, 
in  the  meantime,  you  think,  I  ought  to  be  still,  because,  otherwise,  I  shall 
invade  another's  office.  You,  accordingly,  ask,  How  is  it,  that,  I  assemble 
Christians  who  are  none  of  my  charge,  to  sing  psalms,  and  pray,  and  hear 
the  Scriptures  expounded  ;  and  think  it  hard  to  justify  this  in  other 
men's  parishes,  upon  catholic  principles. 

"Permit  me  to  speak  plainly.  If,  by  *  catholic  principles,'  you  mean 
any  other  than  scriptural,  they  weigh  nothing  with  me  ;  I  allow  no  other 
rule,  whether  of  faith  or  practice,  than  the  Holy  Scriptures.  But,  on 
scriptural  principles,  I  do  not  think  it  hard  to  justify  what  I  do.  God,  in 
Scripture,  commands  me,  according  to  my  power,  to  instruct  the  ignorant, 
reform  the  wicked,  confirm  the  virtuous.  Man  forbids  me  to  do  this  in 
another's  parish  ;  that  is,  in  effect,  not  to  do  it  at  all  ;  seeing  I  have  now 
no  parish  of  my  own,  nor  probably  ever  shall.  Whom  then  shall  I  hear  ? 
God  or  man  ?  '  If  it  be  just  to  obey  man  rather  than  God,  judge  ye.1  1 A 
dispensation  of  the  Gospel  is  committed  to  me,  and  woe  is  me,  if  I  preach 
not  the  Gospel?  But  where  shall  I  preach  it,  upon  the  principles  you 
mention?  Not  in  any  of  the  Christian  parts,  at  least,  of  the  habitable 
earth  ;  for  all  these  are,  after  a  sort,  divided  into  parishes. 

"  Suffer  me  to  tell  you  my  principles  in  this  matter.  I  look  upon  all 
the  world  as  my  parish;  thus  far  I  mean,  that,  in  whatever  part  of  it  I 
am,  I  judge  it  meet,  right,  and  my  bounden  duty,  to  declare  unto  all,  that 
are  willing  to  hear,  the  glad  tidings  of  salvation.  This  is  the  work,  which 
I  know,  God  has  called  me  to  ;  and  sure  I  am,  that  His  blessing  attends 
it.  Great  encouragement  have  I,  therefore,  to  be  faithful  in  fulfilling  the 
work  He  hath  given  me  to  do.  His  servant  I  am;  and,  as  such,  am 
employed  according  to  the  plain  direction  of  His  word, — '  as  I  have 
opportunity,  doing  good  to  all  men'  And  His  providence  clearly  con- 
curs with  His  word  ;  which  has  disengaged  me  from  all  things  else,  that 
1  might  singly  attend  on  this  very  thing,  '  and  go  about  doing  good.' 

"If  you  ask,  *  How  can  this  be?  How  can  one  do  good,  of  whom 
men  say  all  manner  of  evil?'  I  will  put  you  in  mind,  (though  you  once 
knew  this,  yea,  and  much  established  me  in  that  great  truth,)  the  more 


Addendum. 


413 


evil  men  say  of  me  for  my  Lord's  sake,  the  more  good  He  will  do  by  me. 
That  it  is  for  His  sake,  I  know,  and  He  knoweth,  and  the  event  agrceth 
thereto  ;  for  He  mightily  confirms  the  word  I  speak,  by  the  Holy  Ghost, 
given  unto  them  that  hear  them.  I  fear  you  have  herein  made  shipwreck 
of  the  faith.  I  fear,  j  Satan,  transformed  into  an  angel  of  light]  hath 
assaulted  you,  and  prevailed  also.  I  fear,  that  offspring  of  hell,  worldly  or 
mystic  prudence,  has  drawn  you  away  from  the  simplicity  of  the  Gospel. 
How  else  could  you  ever  conceive,  that,  the  being  reviled,  and  t  hated  of 
all  men]  should  make  us  less  fit  for  our  Master's  service?  How  else  could 
you  ever  think  of  1  saving  yourself  and  them  that  hear  you]  without  being 
the  filth  and  ofifscoitring  of  the  world'  t 

"  To  this  hour,  is  this  Scripture  true.  And  I  therein  rejoice,  yea,  and 
will  rejoice.  Blessed  be  God,  I  enjoy  the  reproach  of  Christ  !  O  may 
you  also  be  vile,  exceeding  vile  for  His  sake  !  God  forbid  that  you 
hould  ever  be  other  than  generally  scandalous  ;  I  had  almost  said 
universally.  If  any  man  tell  you,  there  is  a  new  way  of  following  Christ 
'  he  is  a  liar,  and  the  truth  is  not  in  him.' 

"  John  Wesley." 


INDEX   OF  NAMES. 


A. 

Adam,  Rev.  Thomas,  357. 
Allen,  Rev.  J.,  136,  138,  145. 
Armitage,  Sir  Samuel,  109. 
Atkinson,  Rev.  Christopher,  86,  371— 
373- 

Atkinson,  Rev.  Miles,  372. 
Aynscough,  Rev.  Thomas,  51. 

B. 

Batteley,  Rev.  Mr.,  335. 

Batty,  Christopher,  123. 

Batty,  Lawrence,  123. 

Batty,  "William,  123. 

Bennett,  John,  118. 

Bennett,  Rev.  Mr.,  242. 

Blackwell,  Mr.  Ebenezer,  382. 

Bohler,  Peter,  88,  164,  341. 

Bolingbroke,  Lord,  260,  270,  274. 

Bowman,  Rev.  William,  107,  117. 

Boyce,  Rev.  Mr.,  361. 

Brandt,  Abraham,  200. 

Broughton,  Rev.  Thomas,  23,  62,  214, 

334-36o. 
Brown,  Rev.  John,  326. 
Brown,  Rev.  Moses,  273,  287. 
Burton,  Mr.  Justice,  no. 
Byrom,  Dr.  John,  44-48,  51. 

C. 

Capel,  Mr.,  344. 
Capon,  Rev.  John,  I. 
Cennick,  John,  147,  183,  260. 
Chapman,  Rev.  William,  208,  215,230, 
361. 

Charity  Schools,  355,  374. 
Chesterfield,  Lady,  260,  261. 
Churchill,  Mr.  Fleetwood,  137. 
Clarke,  Dr.  Adam,  388,  405. 
Clayton,  Rev.  John,  24-56,  199,  335, 

357,  366,  386. 
Clements,  Mr.,  27,  29. 
Cotelerius,  John  Baptist,  37. 
Conyers,  Rev.  Richard,  357. 
Cranz,  David,  196. 
Critical  Revieiu,  312. 
Cruttenden,  Robert,  267. 
Cudworth,    Rev.  William,  260,  301, 

302,  307,  314,  317,  318,  320,  321, 

323'  332. 


D. 

Dale,  David,  Esq.,  145. 
Daleites,  145,  154. 
Darracott,  Rev.  Risdon,  209,  210. 
Dawson,  Mr.  William,  372. 
Deacon,  Rev.  Dr.,  32,  34,  35,  39,  44- 
47,  49- 

Delamotte,  Mr.  Charles,  67-71,  75,  79, 

80,  82,  83,  85. 
Delamotte,  Mr.  William,  85,  87,  116. 
Delamotte,  Mrs.,  342. 
Delitz,  Countess,  260. 
Drew,  Mr.  Samuel,  152. 
Doddridge,  Rev.  Dr.,  119,  209,  210, 

238,  243,  244,  249,  252,  259,  268, 

288. 

Dover,  Leonard,  120. 

E. 

Ellison,  Richard,  382. 
Erskine,  Rev.  Dr.,  332. 
Evelyn,  Sir  John,  348. 

F. 

Fogg's  Weekly  Journal,  30. 
Fox,  Mr.,  364,  370. 
Frey,  Andrew,  136. 
Fulneck,  127,  136. 

G. 

Gambold,  Rev.  John,  13,  20,  62,  130, 
155-200,  214,  326,  364,  370,  396. 

George  III.,  289. 

Gerard,  Rev.  Mr.,  7. 

Gibson,  Bishop,  354. 

Gill,  Rev.  Dr.,  260. 

Glass,  Rev.  John,  144,  145,  147. 

Godly,  Rev.  Mr.,  87. 

Granville,  Mary,  I,  2. 

Grimshaw,  Rev.  William,  129-132,  1^7, 
153- 

II. 

Hales,  Rev.  Dr.  Stephen,  272. 

Hall,  Wesley,  404,  405. 

Hall,  Westley,  29,  62,  65,  67,  89,  176, 

367,  386-411. 
Harold,  Sir  John,  357. 
Hartley,  Rev.  Thomas,  259,  260,  357. 
Hastings,   Lady  Margaret,    121,  128, 

131,  139,  140,  153- 


Index  of  Names. 


415 


Haweis,  Rev.  Dr.,  310. 
Henderson,  Matthew,  352. 
Hertford,  Countess  of,  122. 
Hervey,  Mr.  Thomas,  236. 
Hervey,  Mr.  William,  322,  329-333. 
Hervey,  Rev.  James,  20,  23,  62,  140, 

2QI-333,  362,  364,  369,  412. 
Hooker,  Mr.,  no-n8. 
Hoole,  Rev.  Mr.,  42. 
Hopson,  Mr.,  345. 
Hotham,  Lady  Gertrude,  260-262. 
Humphrey,  Joseph,  218. 
Huntingdon,  Countess  of,  121,  129,  131, 

138,  139,  145,  146,  152,  257-261, 

266,  268,  280. 
Huntingdon,  Earl  of,  121. 
Hutchins,  Rev.  Dr.,  21,  86,  89,  202, 

367,  370,  371. 
Hutton,  Mr.  James,  67,  68,  84,  88,  104, 

119,   124-126,  130,  181,  182,  189, 

345,  394- 
Huygens,  Mr.,  244. 

I. 

Ingham,  Rev.  Benjamin,  20,  57-154, 
179,  182,  199,  211,  367,  372/ 

J. 

Johnson,  Dr.  Samuel,  410. 

K. 

Kaye,  Sir  John,  109. 

Kinchin,  Rev.  Charles,  42,  84,  86,  89, 

212,  214,  220,  222,  367-370. 
Kirkham,  Miss  Betsy,  2,  3. 
Kirkham,  Miss  Sarah,  1,  3. 
Kirkham,  Mr.  Robert,  1-4,  7,  364. 
Kirkham,  Rev.  Lionel,  I. 

L. 

Lavington,  Bishop,  192. 
Law,  Rev.  William,  62. 
Lever,  Darcy,  Esq.,  40. 
Leupold,  Tobias,  120. 
Lyndal,  John,  379. 

M. 

Mackie,  Colin,  314. 
Maddock,  Rev.  Abraham,  321. 
Medley,  Mr.,  281. 
Merriton,  Rev.  J.,  243. 
Milner,  Rev.  Mr.,  132. 
Molesworth,  Mr.,  137. 
Molther,  Rev.  Philip  Henry,  95,  176, 
177. 

Montague,  Lady  Mary,  122. 
Moravians,   68,  88,  95-97,  99,  120, 

124-127,  130,  133-136,  175,  181-188, 

192,  345- 

Morgan,  Mr.  Charles,  15-23,  62,  66-68, 
86,  209,  344. 


Morgan,  Mr.  Richard,  10,  12,  14,  15. 
Morgan,  Mr.  William,   1,  4-15,  30, 
157- 

Moseley,  Sir  Edward,  44. 

N. 

Nash  "  Beau,"  232. 

Nelson,  John,  94,  98-107,  123. 

Newcomb,  Mr.  T.,  256. 

Nichols,  Dr.,  272. 

Nichols,  Rev.  Mr.,  226,  228. 

Nicholson,  Rev.  Mr.,  66. 

Nitschmann,  Rev.  David,  69,  88. 

Nixon,  Rev.  Mr.,  269. 

Non-Jurors,  32. 

ATorth  British  Review,  327. 

O. 

Oglethorpe,  General,  67,  68,  71-74,  76, 

78,  82,  378,  379. 
Ogilvie,  Mr.,  310. 

Okeley,  Rev.  Francis,  122,  130,  182. 

Orchard,  Mrs.,  230. 

Orchard,  Paul,  Esq.,  214,  216,  225, 

242,  249,  250. 
Ossulslon,  Lord,  336. 

P. 

Payne,  Mr.,  237. 
Pearsall,  Rev.  Mr.,  265. 
Perronet,  Rev.  Vincent,  357. 
Peterborough,  Bishop  of,  288,  289. 
Philips,  Sir  John,  29,  67,  88. 
Piers,  Rev.  Henry,  163. 
Potter,  Bishop,  36,  60,  163,  212. 
Pritchard,  Rees,  195. 

R. 

Ridley,  Rev.  Glocester,  356. 
Rirnius,  Henry,  135. 
Ritchie,  Miss  Elizabeth,  62. 
Rogers,  Mrs.  Plester  Ann,  62. 
Rogers,  Rev.  Jacob,  115,  116,  122. 
Romaine,   Rev.   William,   140,  144- 

146,  151,  260,  323. 
Ryland,  Rev.  John,  202,  212,  279- 

281,  285,  287,  300,  301,  307,  309, 

312,  315,  325,  329,  330. 

S. 

Salmon,  Mr.  Joseph  W.,  62. 
Salmon,  Mr.  "Matthew,  61,  62,  64,  65, 
335- 

Salmon,  Miss,  62. 

Sandeman,  Mr.  Robert,  140,  145,  147, 

151,  313,  317. 
Sandemanianism,  141,  145. 
Seward,  Mr.,  90,  364. 
Sherlock,  Bishop,  134. 


416 


Index  of  Names. 


Shirley,  Lady  Frances,  260,  263,  268, 
270,  271,  274,  281,  282,  286,  288, 
290,  291,  299,  306,  308,  321. 

Sissett,  William,  Esq.,  372. 

Smith,  Mr.  William,  26,  364. 

Society  for  Promoting  Christian  Know- 
ledge, 266,  349-359- 

Society  for  Propagation  of  Gospel  in 
Foreign  Parts,  350. 

Society  for  Reformation  of  Manners, 
349. 

Spangenberg,  Rev.  A.  G.,  88,  1 19, 
345- 

Sparks,  Rev.  Mr.,  343. 
Spinckes,  Rev.  Mr.,  37. 
Stone,  Mr.  Andrew,  289. 
Stonehouse,  Dr.,  237,  244,  245,  249, 

251,  259,  260,  262,  269,  275,  277, 

309,  312,  321. 

T. 

Taylor,  David,  103,  123. 
Thompson,  Miss,  243. 
Thompson,  Rev.  G.,  218,  229,  239, 
242. 

Thorold,  Sir  John,  357. 
Toltschig,  John,  88,    104,    105,  127, 
128. 

Towneley,  Colonel,  44,  45. 
Travis,  Henry,  Esq.,  374,  377. 

V. 

Venn,  Rev.  Henry,  325,  347"349,  357- 
W. 

Watteville,  Baron,  88. 
Watts,  Dr.,  147,  252,  283. 
Weekly  Miscellany,  1 10- 1 18. 
Wesley,  Emily,  39. 

Wesley,  Kezz'iah,  163,  171,  384,  3S7- 

389,  391,  392. 
Wesley,    Martha,    2,    382,  387-392, 

396,  408-41 1. 
Wesley,  Mary,  376,  378. 


Wesley,  Matthew,  9. 
Wesley,  Mehetabel,  376. 
Wesley,  Rev.  Charles,  I,   1 1,  17,  43, 
56,  62,  64,  67-71,  78,  82,  84,  86, 

89,  90,  95,  139,  147,  156,  157,  i68, 
177,  201,  218,  260,  261,  266,  267, 
290,  302,  323,  326,  342-344,  346, 
368,  383,  384,  388,  391-395,  397, 
404,  406,  409,  411. 

Wesley,  Rev.  John,  I,  2,  3,  6,  7,  9, 
13,  14,  16-23,  25,  26,  31,  35,  38, 
42,  55-75,  79,  80,  82-85,  88-91, 
94,  95,  97,  103,  IQ6,  115,  126-128, 
132,  133,  135-137,  139,  146,  147, 
151,  152,  157-162,  164,  176-180, 
202,  203,  211,  215,  217,  218,  221, 
238,  253,  266,  270,  284,  289,  298, 
3OI-3°7,  3io,  3H-320,  326,  328- 
334,  34i,  348,  353,  362,  364-369, 
372,  375,  376,  380-385,  387-389, 
394-4°3,407,4ii-4i3- 

Wesley,  Rev.  Samuel,  senior,  6,  15, 
374-380. 

Wesley,  Samuel,  junior,  4,  II,  391, 
392- 

W  e-.ley,  Sarah,  410. 

Wesley,  Susannah,  9,  384,  386-388, 
392,  396- 

\\  hite,  Rev.  George,  129. 

Whitefield,  Rev.  George,  62,  89,  93, 
97,  105,  123,  130,  131,  139,  145, 
156,  177,  199,  206,  215,  219,  222, 
223,  226,  230,  256,  257,  260-262, 
266-269,  277-279,  302,  303,  307, 
320,  326,  334,  339,  363,  395. 

Whitelamb,  Rev.  John,  374-386. 

Wilson,  Bishop,  187. 

Wilson,  David,  314. 

Wilson,  Rev.  Thomas,  188. 

Wogan,  Mr.  William,  29,  60,  340. 

\. 

:  Zinzendorf,  Count,  68,  88,  104,  119, 
120,  130,  132-135,  184,  187-192, 
196. 


TYERMA N  'S  LIFE  OF  JOHN  WESLEY. 


THE  LIFE  AND  TIMES 

'     OF  THE 

Rev.  JOHN  WESLEY,  M.A., 

Jonnbtr  of  tljc  jUttljoiitata. 


By  the  Rev.  LUKE  TYERMAN, 

AUTHOR    OF    "THE    LIFE.  OF    REV.  SAMUEL  WESLEY. 


THREE  STEEL  PORTRAITS. 


Complete  in  Three  Vols.,  Crown  8vo,  Cloth,  $7  50;  Half  Calf,  $13  50. 


The  "  Life  and  Times  of  the  Rev.  John  Wesley,"  by  Tyerman,  is,  if  we  may  judge  of  the 
whole  from  the  first  volume,  the  most  satisfactory  exhibit  of  that  good  and  great  man  with 
which  I  am  acquainted.  It  is  impartial  and  exhaustive.  It  gives  all  the  known  facts,  and, 
in  difficult  questions,  leaves  the  reader  to  form  his  own  opinions.  The  portrait,  therefore, 
is  full,  round,  and  lifelike.  With  all  his  rare  and,  in  many  respects,  unrivaled  excellences, 
Mr.  Wesley  was  a  man  with  like  passions  with  other  men.  The  work  reminds  one  of  the 
"Life  and  Epistles  of  St.  Paul,"  by  Conybeare  &  Howson.  It  will,  I  doubt  not,  have  a  wide 
circulation.   It  merits  it.— Rev.  Levi  Soott,  D.D.,  Bishop  M.  E.  Church. 

I  have  examined  the  volume  carefully,  and  consider  it  vastly  superior  to  any  biography  of 
Mr.  Wesley  which  has  heretofore  appeared.— Rev.  M.  Simpson,  D.D.,  Bishop  M.  E.  Church. 

I  have  read  the  volume  with  pleasure  and  profit.  It  is  by  far  the  best  work  that  has  as 
yet  been  written  on  that  subject.  \  trust  it  will  have  an  extensive  circulation.— Rev.  E.  R. 
Ames,  D.D.,  Bishop  M.  E.  Church. 

I  prize  the  volume  very  highly  indeed,  for  the  sake  of  the  author  and  the  subject.— Rev. 
E.  S.  Janes,  D.D.,  Bishop  M.  E.  Church. 

My  conviction  is  that  it  is  by  far  the  most  exhaustive  and  trustworthy  life  of  Wesley  ex- 
taut.  The  plan  of  the  work,  by  the  division  into  years,  is  convenient  and  happy;  and,  al- 
though no  pretensions  are  made  to  a  finished  literary  style,  and  the  writing  is  rather  care- 
less than  complete,  it  is  both  racy  and  readable.  In  Mr.  Tyerman's  desire  for  scrupulous 
impartiality  he  has  sometimes,  by  a  not  uncommon  mental  process,  landed  on  the  other 
side  of  it.  There  are  some  details  which  might  have  been  well  omitted ;  there  are  some 
expressions  of  opinion  which  I  deem  to  be  hasty  and  mistaken  ;  and  it  is,  at  best,  a  dubi- 
ous wisdom  to  have  rescued  so  many  foul  pamphlets  of  the  former  time  from  the  chandler's 
basket.  But,  with  these  small  drawbacks,  the  work  is  a  monument  of  industry  and  pains- 
taking, and  a  faithful  portrait  of  a  man  in  whom  the  strongest  light  has  failed  to  discover 
any  but  small  impurities— like  thin  clouds  which  just  relieve  the  eye  of  the  beholder,  and 
through  which,  hardly  dimmed  by  their  shadows,  we  see  the  sun  in  his  strength.— Rev.  W. 
Morley  Punsuon. 

An  indispensable  standard  of  Methodist  literature,  and  you  confer  an  important  favor 
upon  the  denomination  by  its  publication.— Rev.  Abel  Stevens,  LL.D. 

I  am  fully  convinced  that  it  far  excels  any  other  biography  of  the  founder  of  Methodism. 
The  candor  of  the  author,  his  critical  and  correct  taste,  his  laborious  research,  which  has 
been  rewarded  with  the  discovery  of  much  unpublished  matter,  his  shunning  of  fulsome 
adulation,  and  yet  ardent  sympathy  with  his  subject  and  profound  appreciation  of  the  mis- 
sion of  the  son  of  the  Epworth  rector,  conspire  to  place  his  work  in  the  front  rank  of  ec- 
clesiastical biography.— Rev.  J.  F.  Hurst,  D.D.,  Drew  Theological  Seminary. 


2 


Tyerman' s  Life  of  John  Wesley. 


Mr.  Tyerman's  work  was  fairly  called  for.  both  by  the  fact  that  uo  life  of  Wesley  had 
been  published  for  forty  years,  and  because  Southey's,  the  only  one  tolerably  written  as  a 
literary  performance,  is  the  production  of  a  writer  who  was  not  himself  a  member  of  the 
Society,  who  in  few  points  of  character  resembled  the  subject  of  his  memoir,  and  possessed 
no  sources  of  information  which  were  not  already  before  the  world.  Mr.  Tyerman  is  a 
Wesleyau  minister,  and  his  materials,  both  printed  and  in  manuscript,  have  been  accumu- 
lating for  seventeen  years.  He  has  made  most  diligent  use  of  them  j  and  his  history,  in 
regard  to  its  facts,  is  incomparably  more  full  than  any  that  preceded  it.— Saturday  Review, 
London. 

The  time  had  fairly  come  for  a  new  and  original  life  of  Wesley,  embodying,  as  such  a 
work  must,  a  history  of  the  forming  period  of  Methodism.  *  *  *  The  changes  wrought  by 
the  lapse  of  time  have  prepared  the  way  for  fuller,  fairer,  and  more'appreciative  examina- 
tion and  statement  of  the  subject,  and  it  is  well  that  the  execution  of  that  task  has  devolved 
upon  one  so  competent.  Mr.  Tyerman  is  thoroughly  a  Wesleyan,  and  yet  he  is  able  to  dis- 
cuss the  subject  taken  in  hand  with  judicial  calmness.  A  ripe  scholar— having  made  Meth- 
odist history  a  specialty— and  a  practiced  writer,  he  possessed  peculiar  fitness  for  that  kind 
of  work,  and  viewing  his  subject  from  so  great  a  distance  of  time,  and  in  the  softened  light 
of  a  hundred  years  ago,  he  was  better  situated  than  any  of  his  predecessors  in  the  same 
field  to  see  the  subject  in  its  true  relations  and  circumstances.  He  has  been  charged  with 
injustice  to  the  good  name  of  Wesley,  but  to  us  it  seems  quite  otherwise.  Time  and  its 
changes  have  removed  the  halo  in  which  it  was  once  encircled  and  its  real  character  hid- 
den. Some  of  this  false  glory  having  passed  away,  its  unreality  is  recognized;  but  as  all 
true  greatness  appears  greatest  when  set  in  the  clearest  light,  so  nowhere  else  are  the  char- 
acter and  the  works  of  Wesley  shown  to  so  great  advantage  as  in  these  pages.  We  have 
read  the  work  with  real  pleasure,  and  we  trust  it  will  meet  with  a  large  sale,  and  be  widely 
read  by  both  Methodists  and  others.— N.  Y.  Christian  Advocate. 

Full  of  interest  as  this  work  will  be  for  Wesleyans,  it  will  also  prove  most  truly  so  for 
the  philosophic  observer  of  religious  movements.—  Westminster  Review,  London. 

Mr.  Tyerman  is  master  of  much  valuable  material  that  no  early  biographer  or  critic  has 
made  use  of.—  Examiner,  London. 

The  life  is  one  of  intense  and  varied  interest.  Not  a  page  can  we  open  without  our  atten- 
tion being  riveted.  There  is  no  doubt  that  this  will  be  recognized  henceforth  as  the  stand- 
ard life  of  the  great  preacher,  and  we  are  thankful  that  such  a  book  has  been  written  by  one 
fully  capable  of  understanding  and  describing  its  religious  influences.— Christian  Work. 

A  most  interesting  and  real  picture  of  John  Wesley  as  he  was,  of  the  times  in  which  he 
lived,  and  of  the  remarkable  movements  and  scenes  in  which  he  bore  so  prominent  a  part. 
There  is  much  in  this  volume  to  interest  Christians  of  all  denominations.— Lutheran  Ob- 
server. 

The  writer  is  in  every  way  fitted  to  the  task,  nimself  a  Wesleyan  minister,  and  in  full 
sympathy  with  the  life  and  work  of  the  subject  of  his  memoir,  it  was  to  him  a  labor  of  love 
and  delight.  He  also  enjoyed  better  facilities  than  any  of  his  predecessors  for  the  prose- 
cution of  the  work,  nis  materials,  both  written  and  printed,  had  been  accumulating  for 
nearly  twenty  }-ears,  and  he  has  availed  himself  of  them  with  no  common  degree  of  dili- 
gence and  skill.  His  work  is  not  only  admirable  from  a  literary  point  of  view,  but,  in  re- 
gard to  its  facts,  is  so  full  and  in  every  way  authenticated  with  such  painstaking  scrutiny 
as  to  be  incomparably  superior  to  any  of  the  former  biographies  of  Wesley.  It  is  not  a 
work  for  Methodists  alone,  nor  one  in  which  the  religious  world  only  will  be  interested. 
John  Wesley  was  no  ordinary  man.  Intellectually  far  above  the  average  standing  of  the 
ministry,  ofnaturally  broad  and  liberal  views,  still  further  enlarged  by  education  and  ex- 
perience with  the  world,  he  excited  a  wider  and  more  lasting  influence  upon  the  religious 
thought  of  England  and  America  than  any  other  man  of  his  time.  His  name  will  always 
be  held  in  grateful  remembrance  by  all  who  honor  worth  and  sincerity,  and  who  see  in  a 
life  devoted  to  the  advancement  of  the  highest  interest  of  mankind— to  the  elevation  and 
enlightenment  of  the  poor,  the  lowly,  and  degraded— something  that  demands  admiration, 
without  regard  to  the  dividing  lines  of  the  sects.— X  Y.  Evening  Post. 

Its  author  eschews  irrelevant  controversy  and  unprofitable  speculations,  and  confines 
himself  to  the  facts  and  incidents  in  the  eventful  life  of  the  great  preacher,  and  to  his 
views,  sentiments,  doctrines,  and  herculean  labors.  It  is  a  work  which  not  only  Method- 
ists will  desire  to  read,  but  which  will  be  eagerly  souirht  for  by  all  who  can  appreciate  and 
admire  the  self-sacrifice  and  unswerving  devotion  of  one  of  the  most  earnest,  fearless,  and 
successful  defenders  of  the  faith  whose  name  has  passed  into  modern  history.— Albany 
Evening  Journal 


TyermarCs  Life  of  John  Wesley. 


3 


For  those  who  wish  to  know  every  fact  that  can  he  known  of  Wesley's  life,  this  biogra- 
phy will  probably  supersede  all  others.— Athenaeum,  London. 

The  preparation  of  this  biography  has  evidently  been  a  labor  of  love  with  Mr.  Tyerman, 
but  he  has  to  a  commendable  degree  avoided  the  besetting  sin  of  biographers— excessive 
eulogy— and  his  work  is  such  a  record  of  Wesley's  life  as  not  only  Methodists  but  the  pub- 
lic at  large  will  be  willing  to  accept  without  reservation.  Few  men  have  lived  in  modern 
times  who  have  better  deserved  attention  at  the  hands  of  the  historian  than  Wesley,  for 
the  religious  reform  movement  of  which  he  was  the  head  was  the  most  important  that  has 
ever  taken  place.— Philadelphia  Evening  Telegraph. 

Mr.  Tyerman's  book  is  by  far  the  most  valuable  life  of  Wesley.  Its  thoroughness,  frank- 
ness, fearlessness,  simplicity ;  bold,  yet  self-distrusting  discrimination  ;  its  loving,  yet  not 
blind  appreciation  of  the  subject;  its  patient,  painstaking,  one  would  think  exhaustive, 
collection  of  data  and  weighing  of  evidence;  its  gathering  into  a  focus  all  the  scattered 
rays  of  information  about  Wesley  and  his  work;  all  this  makes  one  profoundly  grateful 
to  Mr.  Tyerman.  The  leading  minds  of  other  denominations  will  welcome  this  as  distinct- 
ly the  best  life  of  Wesley  ever  issued  ;  and  Methodists  will  recognize  the  gracious  wisdom 
of  Providence  in  setting  Mr.  Tyerman  apart  for  this  work.— City  Road  Magazine,  London. 

Mr.  Tyerman  has  compiled  a  biography  that  an  examination  of  the  first  volume  con- 
vinces us  is  infinitely  the  best  yet  published,  and  that  promises  to  be  accepted  as  the  stand- 
ard one.  It  is  very  circumstantial,  and  very  calmly  and  justly  appreciative,  the  greatest 
care  being  manifested  to  present  the  whole  truth  and  to  abstain  from  any  thing  like  mere 
eulogy  of  his  subject.  Many  hitherto  unpublished  letters  of  Wesley  are  given,  and  in  other 
directions  the  work  has  unusual  interest.— Philadelphia  Inquirer. 

Seventeen  years  of  patient  labor,  the  careful  study  of  an  immense  mass  of  unpublished 
original  manuscript  letters  and  documents,  fidelity  to  his  subject,  with  an  impartiality  of 
judgment  that  is  frequently  seen  in  his  strictures  upon  Wesley's  language  and  actions,  and 
an  enthusiastic  love  for  the  venerated  man,  are  among  the  author's  qualifications  for  his 
work.  So  far  as  possible  he  has  followed  the  plan  which  has  made  Dr.  Hanua's  life  of 
Thomas  Chalmers  a  model  of  biography.  Wesley,  for  the  most  part,  is  here  his  own  biog- 
rapher. The  author,  with  skill,  and  in  a  lucid  style,  has  arranged  the  facts  and  shaped  the 
6tory,  without  regard  to  the  philosophy  of  it.  *  *  *  We  have  been  fascinated  over  his  inter- 
esting pages,  not  only  with  his  photographic  views  of  his  hero,  but  with  his  equally  faithful 
representations  of  Whitefield  and  the  compeers  of  these  two  great  ministers  of  Christ. — 
Christian  Intelligencer,  N.  Y. 

An  extremely  able  and  interesting  life  of  John  Wesley.  It  is  complete  and  accurate, 
written  in  an  agreeable  style,  full  of  those  reminiscences  illustrative  of  slight  traits  of  char- 
acter which  form  the  great  charm  of  a  biography  j  a  striking  and  faithful  picture  of  a  re- 
markable man. — English  Independent. 

The  best  biography  of  the  great  leader  of  modern  active  Christianity.—  Freeman. 

Mr.  Tyerman,  as  his  last,  and  we  think  his  best  biographer,  has  produced  a  record  highly 
honorable  to  his  subject,  fresh  and  lively  in  style,  copious  in  information,  discriminating 
and  candid  in  its  tone,  and  worthy  of  a  first  rank  as  a  biographical  history  of  early  Meth- 
odism.— Methodist  Sew  Connexion  Mayazine. 

The  verdict  of  his  numerous  readers  will  be  that  he  has  admirably  succeeded ;  henceforth 
his  production  will  be  pre-eminently  the  Life  of  Wesley,  and  we  question  whether  it  will 
ever  be  superseded  or  rivaled  by  any  subsequent  biography,  certainly  not  for  the  ampli- 
tude of  its  information  or  the  impartiality  or  faithfulness  with  which  facts  are  given. 
So  fully  and  vividly  is  the  spiritual  and  moral  condition  of  the  country,  during  Wesley's 
lifetime  depicted  in  these  pages,  that  the  reader  finds  the  work  a  most  excellent  general 
religious  history  of  the  nation  for  the  period,  and  for  this  purpose  it  will  have  great  value 
as  a  book  of  reference.—  Methodist  Quarterly,  London. 

Mr.  Tyerman  especially  deserves  well  of  the  general  public,  because  his  Methodist  rev- 
erence for  the  subject  of  his  narrative  does  not  induce  him  to  keep  back  or  cover  up  any 
thing.  An  honest  and  thorough  biography,  dealing  with  naked  facts,  and  chiefly  leaving 
the  reader  to  his  own  impressions,  is  a  rare  thing  in  religious  history;  but  this,  in  the  main, 
Mr.  Tyerman  has  given.— Chicago  Evening  Journal. 

^  Mr.  Tyerman  has  earned  a  debt  of  gratitude  from  his  readers  by  the  faithful,  painstaking 
light  which  he  throws  on  the  man  and  his  time,  and  it  may  fairly  be  said  that  this,  the  fifth 
life  of  Wesley  which  has  been  published,  is  the  first  which  presents  him  to  us  both  justly 
and  fully.— Christian  Register. 


4 


Tyerman9 s  Life  of  John  Wesley. 


There  are  few  biographies  more  minute,  careful,  and  impartial  than  "  Tyerman 's  Wesley." 
There  is  no  influence  nor  incident  which  in  any  way  had  to  do  with  the  great  preacher's 
character  and  opinions  that  Mr.  Tyerman  does  not  describe  with  faithful  sincerity.  The 
work  is  not  alone  a  life  of  Wesley— every  relative  and  friend  and  disciple  is  given  such 
generous  mention  that  it  seems  a  perfect  nest  of  biographies,  and  it  is  at  the  same  time  a 
profuse  and  thorough  history  of  the  foundation  and  tirst  forty  years  of  Methodism.  *  *  *  He 
is  at  no  pains  to  hide  John  Wesley's  faults  and  foibles:  he  gives  us  a  definite  picture  of 
the  man  exactly  as  he  was.  *  *  *  There  could  not  be  a  more  accurate  record  of  Wesley's 
noble  life  and  unselfish  labors,  of  his  innumerable  publications  and  most  important  ser- 
mons. The  literature  of  Methodism  has  uo  more  judicious  and  valuable  work  thau  this.— 
JVr.  Y.  Tribune. 

He  is  not  au  eulogist,  but  a  biographer,  and  he  gives  us  Wesley  as  he  lived,  and  hence 
his  work  is  entitled  to  the  high  praise  that  is  due  to  impartiality.  No  one  desires  to  read 
of  an  ideal  Wesley,  but  to  have  the  real  man  reproduced,  and  Mr.  Tyerman  has  reproduced 
his  hero.— Boston  Traveller. 

There  is  a  conscientious  honesty  in  the  portraiture  of  his  hero  which  wins  our  regard  for 
the  author  too.— Christian  Standard. 

We  regard  this  as  an  invaluable  contribution  to  Church  history.  *  *  *  We  believe  the  au- 
thor has  given  us  a  history  worthy  of  confidence,  as  he  has  certainly  given  it  iu  a  pleasing 
style.— Methodist  Protestant,  Baltimore. 

The  style  is  pleasant,  easy,  and  intelligible.— Boston  Journal. 

Mr.  Tyerman's  work  will  heuceforth  be  regarded  as  the  standard  life  of  Wesley.—  Evan- 
gelical Magazine. 

No  novel  can  excel  this  work  for  sustained  interest.— Central  Advocate. 

This  is  the  most  complete,  and  will  doubtless  prove  the  most  satisfactory  biography  of 
Wesley  yet  written.  It  is  the  result  of  diligent  research  and  much  painstaking,  extending 
through  twenty  of  the  best  years  of  a  man's  life.  Mr.  Tyerman,  the  biographer,  has  been 
living  amid  favorable  circumstances  to  do  this,  which  has  been  to  him  a  work  of  love.  He 
writes  con  amore,  yet  free  from  the  blinding  influence  of  prejudice.  It  is  to  be  expected 
that  he  would  have  his  own  predilections,  and  if  he  did  not  have  them  his  work  would  not 
be  worthy  of  public  notice :  but  the  severest  criticism  will  fail,  we  think,  to  detect  any 
miscoloring  of  essential  facts,  however  it  may  estimate  personal  opinion  of  the  man  or 
events  in  his  life.  *  *  *  The  book  is  more  than  a  valuable,  almost  indispensable,  accession  to 
the  literature  of  the  Methodist  Church  ;  it  is  a  part  of  the  theological  treasures  of  the  age. 
—College  Courant. 

It  deserves  the  praise,  not  only  of  being  the  fullest  biography  of  Wesley,  but  also  of 
being  eminently  painstaking,  veracious,  and  trustworthy. — Edinburgh  Review. 

It  is  full,  fair,  and  written  with  an  enthusiasm  that  the  reader  can  hardly  help  sharing, 
as  he  is  brought  by  the  force  of  the  author  into  close  acquaintance  with  one  of  the  remark- 
able religious  leaders  of  the  world.  *  *  *  One  can  not  arise  from  a  perusal  of  this  book  with- 
out feeling  an  increased  admiration  for  the  noble,  courageous,  patient  saint;  and  the  de- 
vout reader  will  be  moved  with  a  heartfelt  gratitude  to  God  for  the  life  and  example  of 
such  a  man.  The  book  should  be  read  not  only  by  all  Methodists,  but  by  every  one  who 
is  interested  either  in  accounts  of  moral  heroism  and  greatness  of  soul,  or  who  would  trace 
the  rise  of  a  great  form  of  religions  thought  and  its  development  through  the  magnetic  en- 
thusiasm of  a  gifted  and  unselfish  nature.— Louisville  Courier  Journal. 

The  best  way  to  make  a  biography  interesting  is  to  permit  its  hero,  as  far  as  possible,  to 
tell  his  own  story.  This  plan  has  been  adopted  by  Mr.  Tyerman  with  notable  success,  and 
has  resulted  in  the  production  of  a  work  alike  instructive  and  entertaining.— Brooklyn  Union. 

*  *  *  It  is  as  interesting  as  a  novel,  and  as  refreshing  as  a  kindling  sermon.  To  those 
who  do  not  sympathize  with  Methodism,  but  who  are  interested  in  the  career  and  experi- 
ence of  an  eminent  religious  genius  and  reformer,  the  book  presents  strong  attractions.— 
Boston  Globe. 


Published  by  HARPER  &  BROTHERS,  New  York. 


Harper  &  Brothers  will  send  the  above  volumes  by  mail,  postage  prepaid,  to  any  part 
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VALUABLE  &  INTERESTING  WORKS 

FOR  PUBLIC  AND  PRIVATE  LIBRARIES, 
Published  by  HARPER  &  BROTHERS,  New  Yoek. 


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FLAMMARION'S  ATMOSPHERE.  The  Atmosphere.  Translated  from  the  French 
of  Camille  Fi.ammarion.  Edited  by  James  Gi.aisher,  F.R.S.,  Superintendent 
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PIKE'S  SUB-TROPICAL  RAMBLES.  Sub-Tropical  Rambles  in  the  Land  of  the 
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Valuable  Meteorological  Charts.    8vo,  Cloth,  $3  50. 

TYERMAN'S  OXFORD  METHODISTS.  The  Oxford  Methodists :  Memoirs  of  the 
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TRISTRAM'S  THE  LAND  OF  MOAB.  The  Result  of  Travels  and  Discoveries  on 
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LIFE  OF  ALFRED  COOKMAN.  The  Life  of  the  Rev.  Alfred  Cookman ;  with 
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B.  Ridgaway,  D.D.  With  an  Introduction  by  Bishop  Foster,  LL.D.  Portrait 
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HERVEY'S  CHRISTIAN  RHETORIC.  A  System  of  Christian  Rhetoric,  for  the 
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Author  of  "  Rhetoric  of  Conversation,"  &c.   8vo,  Cloth. 

CASTELAR'S  OLD  ROME  AND  NEW  ITALY.  Old  Rome  and  New  Italy.  By 
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THE  TREATY  OF  WASHINGTON:  Its  Negotiation,  Execution,  and  the  Discus- 
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PRIME'S  I  GO  A-FTSHING.  I  Go  a-Fishing.  By  W.  C.  Prime.  Crown  8vo,  Cloth, 
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Association."   Illustrations.    Crown  Svo,  Cloth,  $2  00. 

SCOTT'S  AMERICAN  FISHING.  Fishing  in  American  Waters.  By  Genio  C. 
Scott.   With  170  Illustrations.    Crown  8vo,  Cloth,  $3  50. 

ANNUAL  RECORD  OF  SCIENCE  AND  INDUSTRY  FOR  1S72.  Edited  by  Prof. 
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COL.  FORNEY'S  ANECDOTES  OF  PUBLIC  MEN.   Anecdotes  of  Public  Men. 

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MISS  BEECHER'S  HOUSEKEEPER  AND  HEALTHKEEPER :  Containing  Five 

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for  securing  Health  and  Happiness.   Approved  by  Physicians  of  "all  Classes. 

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POETS  OF  THE  NINETEENTH  CENTURY.  The  Poets  of  the  Nineteenth  Cen- 
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and  American  Addition?,  arranged  by  Evert  A.  Dcyckinck,  Editor  of  "Cyclo- 
pedia of  American  Literature."  Comprising  Selections  from  the  Greatest  Au- 
thors of  the  Age.  Superbly  Illustrated  with  141  Engravings  from  Designs  by 
the  most  Eminent  Artists.  In  elegant  small  4to  form,  printed  on  Superfine 
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THE  REVISION  OF  THE  ENGLISH  VERSION  OF  THE  NEW  TESTAMENT. 
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This  work  embraces  in  one  volume: 
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By  J.  B.  Lioiitfoot,  D.D.,  Canon  of  St.  Paul's,  and  Habeas  Professor  of 
Divinity,  Cambridge.    Second  Edition,  Revised.    196  pp. 
II.  ON  THE  AUTHORIZED  VERSION  OF  THE  NEW  TESTAMENT  in 
Connection  with  some  Recent  Proposals  for  its  Revision.    By  Ricij  aru 
Chknf.vix  Trench,  D.D.,  Archbishop  of  Dublin.    194  pp. 
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OF  THE  NEW  TESTAMENT.    By  J.  C  Ei.licott,  D.D.,  Bishop  of  Glou- 
cester and  Bristol.    ITS  pp. 

NORDHOFF'S  CALIFORNIA.  California:  For  Health,  Pleasure,  and  Residence 
A  Book  for  Travelers  and  Settlers.   Illustrated.  Svo,  Paper,  $2  00 ;  Cloth,  fS  5o' 

MOTLEY'S  DUTCH  REPUBLIC.  The  Ri-e  of  the  Dutch  Republic.  By  Joun-  Lo- 
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Portraits.   4  vols.,  Svo,  Cloth,  $14  00. 

NAPOLEON'S  LIFE  OF  CESAR.  The  History  of  Julius  Caesar.  By  His  late  Im- 
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MACGREGORS  ROB  ROY  ON  THE  JORDAN.  The  Rob  Boy  on  the  Jordan, 
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trations.   Crown  Svo,  Cloth,  $2  5u. 

WALLACE'S  MALAY  ARCHIPELAGO.  The  Malav  Archipelago:  the  Land  of  the 
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WHYMPER  S  ALASKA.  Travel  and  Adventure  in  the  Territory  of  Alaska,  for- 
merly Russian  America— now  Ceded  to  the  United  States— and  in  various  other 
parts  of  the  North  Pacific.  By  Frederick  Wiiy.mflr.  With  Map  and  Illustra- 
tions.  Crown  Svo,  Cloth,  $2  50. 

ORTON'S  ANDES  AND  THE  AMAZON.  The  Andes  and  the  Amazon  ;  or.  Across 
the  Continent  of  South  America.  By  James  Orton,  M.A.,  Professor  of  Natural 
History  in  Vassar  College,  Poughkeepsie,  N.  Y.,  and  Corresponding  Member  of 
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Science  respecting  the  Primordial  Condition  and  the  Ultimate  Destiny  of  the 
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Harper  6°  Brothers'  Valuable  and  Interesting  Works.  3 


LOSSING'S  FIELD-BOOK  OF  THE  REVOLUTION.  Pictorial  Field-Book  of  the 
Revolution;  or,  Illustrations,  by  Pen  and  Pencil,  of  the  History,  Biography, 
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Scenery,  Relics,  and  Traditions  of  the  Last  War  for  American  independence,  liv 
Benson  J.  Lossino.  WTith  several  hundred  Engravings  on  Wood,  by  Lossing  and 
Barritt,  chielly  from  Original  Sketches  by  the  Author.  1088  pages,  Svo,  Cloth, 
$7  00;  Sheep,  $S  50;  Half  Calf,  $10  00. 

ALFORD'S  GREEK  TESTAMENT.  The  Greek  Testament :  with  a  critically  revised 
Text;  a  Digest  of  Various  Readings;  Marginal  References  to  Verbal  and  Idio- 
matic Usage ;  Prolegomena;  and  a  Critical  and  Exe<?etical  Commentary.  For 
the  Use  of  Theological  Students  and  Ministers.  By  Henry  Alford,  D.  D.,  Dean 
of  Canterbury.  Vol.  I.,  containing  the  Four  Gospels.  944  pages,  Svo,  Cloth, 
$G  00 ;  Sheep,  $G  50. 

ABBOTT'S  FREDERICK  THE  GREAT.  The  History  of  Frederick  the  Second, 
called  Frederick  the  Great.  By  John  S.  C.  Alshott.  Elegantly  Illustrated.  Svo, 
Cloth,  $5  00. 

ABBOTT'S  HISTORY  OF  THE  FRENCH  REVOLUTION.  The  French  Revolu- 
tion of  17S9,  as  viewed  in  the  Light  of  Republican  Institutions.  By  John  S.  C.  Aii» 
uoT-r.   With  100  Engravings.   8vo,  Cloth,  $5  00. 

ABBOTT'S  NAPOLEON  BONAPARTE.  The  History  of  Napoleon  Bonaparte.  By 
John  S.  C.  Aishott.  With  Maps,  Woodcuts,  and  Portraits  on  Steel.  2  vols., 
Svo,  Cloth,  $10  00. 

ABBOTT'S  NAPOLEON  AT  ST.  HELENA  ;  or,  Interesting  Anecdotes  and  Remark- 
able Conversations  of  the  Emperor  during  the  Five  and  a  Half  Years  of  his 
Captivity.  Collected  from  the  Memorials  of  Las  Casas,  O'Meara,  Montholon, 
Antommarchi,  and  others.  By  John  S.  C.  Akuott.  With  Illustrations.  Svo, 
Cloth,  $5  00. 

ADDISON'S  COMPLETE  WORKS.  The  Works  of  Joseph  Addison,  embracing  the 
whole  of  the  "Spectator."   Complete  in  3  vols.,  Svo,  Cloth,  $G  00. 

ALCOCK'S  JAPAN.  The  Capital  of  the  Tycoon :  a  Narrative  of  a  Three  Years' 
Residence  in  Japan.  By  Sir  Rutherford  Aloock,  K.C.B.,  Her  Majesty's  Envoy 
Extraordinary  and  Minister  Plenipotentiary  in  Japan.  With  Maps  and  Engravings. 
2  vols.,  12mo,  Cloth,  $3  50. 

ALISON'S  HISTORY  OF  EUROPE.  First  Series:  From  the  Commencement  of 
the  French  Revolution,  in  17S9,  to  the  Restoration  of  the  Bourbons,  in  1815.  [In 
addition  to  the  Notes  on  Chapter  LXXVL,  which  correct  the  errors  of  the 
original  work  concerning  the  United  States,  a  copious  Analytical  Index  has  been 
appended  to  this  American  edition. 1  Second  Series  :  From  the  Fall  of  Napoleon, 
in  1815,  to  the  Accession  of  Louis  Napoleon,  in  1852.   S  vols.,  Svo,  Cloth,  $10  00. 

BALDWIN'S  PRE-HISTORIC  NATIONS.  Pre-Historic  Nations ;  or,  Inquiries  con- 
cerning some  of  the  Great  Peoples  and  Civilizations  of  Antiquity,  and  their 
Probable  Relation  to  a  still  Older  Civilization  of  the  Ethiopians  or  Cushites  of 
Arabia.  By  John  D.  Baldwin,  Member  of  the  American  Oriental  Society. 
12mo,  Cloth,  $1  75. 

8ARTIPS  NORTH  AND  CENTRAL  AFRICA.  Travels  and  Discoveries  in  North 
and  Central  Africa:  being  a  Journal  of  an  Expedition  undertaken  under  the 
Auspices  of  H.  B.  M.'s  Government,  in  the  Years  1849-1855.  By  Henry  Bartu, 
Ph.D.,  D.C.L.    Illustrated.    3  vols.,  8"0,  Cloth,  $12  00. 

HENRY  WxVRD  BEECHER'S  SERMONS.  Sermons  by  Henry  Ward  Beeoher, 
Plymouth  Church,  Brooklyn.  Selected  from  Published  and  Unpublished  Dis- 
courses, and  Revised  by  their  Author.  With  Steel  Portrait.  Complete  in  2  vols., 
Svo,  Cloth,  $5  00. 

LYMAN  BEECHER'S  AUTOBIOGRAPHY,  &o.  Autobiography,  Correspondence, 
&c,  of  Lyman  Beecher,  D.D.  Edited  by  his  Son,  Ciiari.es  Beeoiier.  With  Three 
Steel  Portraits,  and  Engravings  on  Wood.   In  2  vols.,  12mo,  Cloth,  $5  00. 

EOSWELL'S  JOHNSON.  The  Life  of  Samuel  Johnson,  LL.D.  Including  a  Journey 
to  the  Hebrides.  By  James  Bosvf.i.l,  Esq.  A  New  Edition,  with  numerous 
Additions  and  Notes.  By  John  Wilson  Croker,  LL.D.,  F.R.S.  Portrait  of 
Boswell.   2  vols.,  Svo,  Cloth,  $4  00. 


4     Harper  &>  Brothers'1  Valuable  and  Interestiftg  Works. 


DRAPER'S  CIVIL  WAR.  History  of  the  American  Civil  War.  By  Joiin  W.  Dra- 
vkr,  M.D.,  LL.D.,  Professor  of  Chemistry  aud  Physiology  in  the  University  of 
New  York.   In  Three  Vols.   Svo,  Cloth,  $3  50  per  vol. 

DRAPER'S  INTELLECTUAL  DEVELOPMENT  OF  EUROPE.  A  History  of  the 
Intellectual  Development  of  Europe.  By  John  W.  Draper,  M.D.,  LL.D.,  Profess: 
or  of  Chemistry  and  Physiology  iu  the  University  of  New  York.    8vo,  Cloth,  $5  00 

DRAPER'S  AMERICAN  CIVIL  POLICY.  Thoughts  on  the  Futuro  Civil  Policy  of 
America.  By  John  W.  Dr  aper,  M.D.,  LL.D.,  Professor  of  Chemistry  and  Physiol- 
ogy in  the  University  of  New  York.    Crown  Svo,  Cloth,  $2  50. 

DU  CIIAILLU'S  AFRICA.  Explorations  and  Adventures  in  Equatorial  Africa  with 
Accounts  of  the  Manners  and  Customs  of  the  People,  and  of  the  Chase  of  the  Go- 
rilla, the  Crocodile,  Leopard,  Elephant,  Hippopotamus,  and  other  Animals.  By 
Paul  B.  Dc  Cuaillu.  Numerous  Illustrations.   Svo,  Cloth,  $5  00. 

BELLOWS'S  OLD  WORLD.  The  Old  World  in  its  New  Face :  Impressions  of  Eu- 
rope iu  1S67-1S6S.    By  Henry  W.  Bellows.    2  vols.,  12mo,  Cloth,  $3  50. 

BRODIIEAD'S  HISTORY  OF  NEW  Y'ORK.  History  of  the  State  of  New  York. 
By  Joun  Romevn  Broduead.    1609-1G91.    2  vols.   Svo,  Cloth,  $3  00  per  vol. 

BROUGHAM'S  AUTOBIOGRAPHY.  Life  and  Times  of  Henry,  Lord  Brougham. 
Written  by  Himself.   In  Three  Volumes.   12mo,  Cloth,  $2  00  per  vol. 

BULWER'S  PROSE  WORKS.  Miscellaneous  Prose  Works  of  Edward  Bulwer. 
Lord  Lytton.    2  vols.,  12mo,  Cloth,  $3  50. 

BULWER'S  HORACE.  The  Odes  aud  Epodes  of  Horace.  A  Metrical  Translation 
into  English.  With  Introduction  and  Commentaries.  By  Loan  Lytton.  With 
Latin  Text  from  the  Editions  of  Orelli,  Macleane,  and  Yonge.  12mo,  Cloth,  $1  75. 

BULWER'S  KING  ARTHUR.  A  Poem.  By  Earl  Lytton.  New  Edition.  12mo, 
Cloth,  $1  75. 

BURNS'S  LIFE  AND  WORKS.  The  Life  and  Works  of  Robert  Burns.  Edited 
by  Robert  Cn ambers.   4  vols.,  12mo,  Cloth,  $6  00. 

REINDEER,  DOGS,  AND  SNOW-SHOES.  A  Journal  of  Siberian  Travel  and  Ex- 
plorations made  in  the  Years  1SG5-'G7.  By  Ricuard  J.  Bush,  late  of  the  Russo- 
American  Telegraph  Expedition.   Illustrated.    Crown  Svo,  Cloth,  $3  00. 

CARLYLE'S  FREDERICK  THE  GREAT.  History  of  Friedrich  II.,  called  Frederick 
the  Great.  By  Tuomas  Carlyle.  Portraits,  Maps,  Plans.  &c.  G  vols.,  12mo, 
Cloth,  $12  00. 

CARLYXE'S  FRENCH  REVOLUTION.  History  of  the  French  Revolution.  Newly 
Revised  by  the  Author,  with  Index,  &c.   2  vols.,  12inq,  Cloth,  $3  50. 

CARLYLE'S  OLIVER  CROMWELL.  Letters  and  Speeches  of  Oliver  Cromwell. 
With  Elucidations  and  Connecting  Narrative.   2  vols.,  12mo,  Cloth,  $3  50. 

CHALMERS'S  POSTHUMOUS  WORKS.  The  Posthumous  Works  of  Dr.  Chalmers. 
Edited  by  his  Son-in-Law,  Rev.  William  Hanna,  LL.D.  Complete  in  9  vols., 
12mo,  Cloth,  $13  50. 

COLERIDGE'S  COMPLETE  WORKS.  The  Complete  Works  of  Samuel  Taylor 
Coleridge.  With  an  Introductory  Essay  upon  his  Philosophical  and  Theological 
Opinions.  Edited  by  Professor  Suedd."  Complete  in  Seven  Vols.  With  a  fine 
Portrait.    Small  Svo,  Cloth,  $10  50. 

DOOLITTLE'S  CHINA.  Social  Life  of  the  Chinese :  with  some  Account  of  their  Re- 
ligious, Governmental,  Educational,  and  Business  Customs  and  Opinions.  With 
special  but  not  exclusive  Reference  to  Fnhchau.  By  Rev.  Justus  Doolittlk, 
Fourteen  Years  Member  of  the  Fuhchau  Mission  of  the  American  Board.  Illus- 
trated with  more  than  150  characteristic  Engravings  on  Wood.  2  vols.,  12mo, 
Cloth,  $5  00. 

GIBBON'S  ROME.  History  of  the  Decline  and  Fall  of  the  Roman  Empire.  By  En- 
ward  Gibbon.  With  Notes  by  Rev.  H.  H.  Mii.man  and  M.  QutzOT.  A  new  cheap 
Edition.  To  which  is  added  a  complete  Index  of  the  whole  Work,  and  a  Portrait 
of  the  Author.    G  vols.,  12mo,  Cloth,  $'J  00. 

HAZEN'S  SCHOOL  AND  ARMY  IN  GERMANY  AND  FRANCE.  The  School 
and  the  Army  in  Germany  and  France,  with  a  Diary  oi  Siege  Life  at  Versailles. 
By  Brevet  Major-General  W.  B.  Hazen,  U.S.A.,  Colonel  Sixth  Infantry.  Crown 
bvo,  Cloth,  |3  50. 


DATE  DUE 


BX8491  .T97 

The  Oxford  Methodists:  memoirs  of  the 
Princeton  Theological  Sem.nary-Speer  Library 


1  1012  00021  1344 


